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Between the Lines. 



J\ GoAdervsed Treatise or\ Life ar\d jHealtK 
as the Jruth of Marx's Being. 



BY 



HANNAH MORE KOHAUS. 



1894. 

F. M. HARLEY PUBLISHING COMPANY, 

87 Washington Street, 
Chicago. 



^- S ¥-^^^: '•.- - ■■ ■' •■■ 



Between the Lines. 



....A...; 

CONDENSED TREATISE ON LIFE AND HEALTH 

....AS.... 

THE TRUTH OF MAN'S BEING. 



BY y 

HANNAH MORE KOHAUS. 



God shall send forth His Truth."— Pi-. 57; j. 
For I will restore health unto thee." — /er.jo.-iy. 






Copyright, 1894. 
F. M. HARLEY PUBLISHING CO. 

87 Washington Street 
Chicago 






LC Control Number 




tmp96 028049 



Contents. 



PAGE. 

I. God 7 

II. Man and His Relation to God 14 

III. Personality 21 

IV. Thought and Imagination 29 

V. The Nature of Evil 38 

VI. Practical Application 51 

VII. The Word 69 

VIII. The Two Gates 'je 

IX. The Holy Spirit 82 

X. The Christ 86 

XL Fragments 91 

XII. Daily Aspirations for Living Soul 97 

XIII. The Bible 99 



PREFACE. 

There are many valuable and instructive works 
upon this inexhaustible subject — Divine Truth — in 
the literary field at this present time, but a number of 
them are so abstruse, metaphysical, or mystical that 
much is left to conjecture, or to be read between the 
lines. In this small, unpretentious volume the author 
has endeavored to elucidate conjectures and reveal 
some of the priceless knowledge that lies hidden in 
those fertile ravines of thought — between the lines. 
Moreover, an evident peculiarity of this Truth is, that 
''the appetite grows on what it feeds upon," and the 
presentation of this volume is due to a call for a more 
condensed, systematic statement of the same than has 
yet appeared. Only the merest outline, however, of 
this marvelous Truth, which cannot be contained in all 
the volumes of earth, is given in the following chap- 
ters. 

This same Truth for the restoration of the sick and 
salvation of the soul has been in the world ages upon 
ages, but since the time of Jesus of Nazareth and his 
disciples, in very few instances has it been made prac- 
tical. For the knowledge of its practical application 
today, humanity is indebted to Mrs. Mary B. G. Eddy, 
of Boston. 

A casual reading of the contents of this book may 
not be sufficient to enable one to fully comprehend its 
meaning; but an earnest study of the same, with its 
daily application, cannot fail to heal the body and re- 
deem the soul The Author, 






CHAPTER I. 

GOD. 

In the presentation of the teachings of divine 
Truth not much time is required; but for that which it 
will achieve, once clearly perceived and understood, 
eternity is necessary. 

After the Truth of God is rightly comprehended 
and realized — which is a process in consciousness — its 
application steadfastly adhered to will produce the 
unfolding of infinite capacities; the development of 
untold possibilities; demonstrations of powers of in- 
telligence, wisdom, life, strength, love, purity, and 
righteousness, such as no man can number. Infinite as 
the sands of the seashore, more various than our pres- 
ent state of evolved consciousness can even perceive, 
as well as the correct solution of every problem of life, 
will be the results which can be obtained by faithfully 
following its Principle and rules. Yea, the ignorant 
become wise; the foolish, intelligent; the sick, healthy; 
the unrighteous, holy; the mortal, immortal; and the 
human, divine. 

These pages are designed to convey interest, en- 
lightenment, and uplifting; to bring peace, comfort, 
health, and joy, at least in a measure, to all who read 
them. Yet no reader is asked to accept any statement 
herein expressed unless it appeals to him as true. ''Let 
every man be fully assured in his own mind," is good 
and right counsel which is heartily indorsed. This i§ 



5 BETWEEN THE LINES. 

a time when everyone should do his own thinking and 
draw his own conclusions. 

In order to more clearly and concisely explain the 
teachings of divine Truth, the form of questions and 
answers will be largely adopted. 

Question. What, then, is the Science of divine Truth? 

Answer. It is a knowledge of the truth of God, man, 
the universe, and their co-relation, which can be demon- 
strated. We are living in a practical age. This is the 
''evening" of revelation and the ''morning" of demon- 
stration, and it is only a reasonable service that one 
proves what he declares to be true. Moreover, the race 
has progressed to a degree of intelligence where it is 
demanding/r(^^/; therefore we declare, in the first place 
that divine Truth is a Science; in the second, that it can 
h^ proven to be such. 

Q. What does this Science teach? 

A. It teaches humanity what God is; what man 
and the universe are, and the relations these sustain to 
each other; for there is an inseparable and indissoluble 
link eternally connecting them. It also teaches how 
mankind may be redeemed, soul and body, from error 
and its consequences, — sickness and death, — a bond- 
age of ignorance which has held the human race in 
chains of iron for innumerable cycles. Yet soon or 
late everyone must hGcome his own physician (healer), 
his own priest (minister), and his own king (subju- 
gator), the three lines upon which man's salvation 
must be worked out by himself, instead of the one line 
(sin) hitherto believed to be the only overcoming nec- 
essary to salvation. It also teaches that the "Will" and 



GOD. 9 

''Kingdom" of God can be done and come upon the 
earth here and now as it is done and has come in heaven. 
It teaches of a joy that no one, no condition, no cir- 
cumstance can take from you. It teaches of health 
which is every whit wholeness, a lack of no good thing, 
a peace which passeth understanding, and in due sea- 
son it brings to pass a realization of eternal life here 
as well as hereafter; for dominion over all things, even 
death, is an individual birthright, and whatsoever is 
possible with God is not impossible for man. 

Q. What proof have we of the existence of God? 

A, Our own existence, which is an effect and must 
have a cause. There must be a First, Uncreate, Self- 
existent Cause, which we name God. What God is as 
Cause of man's being will now be stated. The follow- 
ing, then, is the scientific statement (in the abstract) 
of God from the premise of divine Truth. 

''In the beginning God" — Gen. i:i. 

Underneath all, back of all, over all, enfolding all, 
the One and only Cause of everything that exists is 
God. 

Q, What is the nature of God? 

A, The nature of God is Infinite in variety and 
multiplicity. 

Q, What terms are used to define God? 

A. Many terms, because of Its Infinity. We say 
God is Principle, Soul, Spirit, Mind, Substance, Intelli- 
gence, Life, Love, Truth, Consciousness, Being, and 
the name including all other names which can be con- 
ceived,— the I AM. 

Q, What is God as Principle? 



10 BETWEEN THE LINES. 

A, God as Principle is the changeless, eternal, un- 
create, indestructible, unconditional, indivisible, im- 
perative Cause, or primal origin underlying and Sus- 
taining, because producing, all things which exist from 
It. 

Q. What is God as Intelligence, Spirit, or Mind, 
Soul, Substance? 

A. It is the Absolute, Invisible, Abstract, the op- 
posite of the concrete, visible, — such as person, place, 
or thing, — therefore cannot be outlined, limited, cir- 
cumscribed, nor encompassed. There is no beyond God 
in any direction. It is also the Substance out of which 
all things real and substantial are created and made. 

Q. What is God as Consciousness, Being, the I 
AM? 

A. It is the All Known, or all that ever can be 
known, which includes all capacities, possibilities, pow- 
ers; all Knowledge, all Life, Love, and Truth which 
belong to God — Principle Itself, as Its nature. 

Q, Name some other characteristics which are in- 
cluded in the nature of God. 

A. Justice, Strength, Purity, Righteousness, Good, 
Wisdom, Health, — all these and every other good and 
perfect thing. 

Q, Has God attributes? 

A, No; certain distinctive qualities belong in the 
nature of God which are defined Omniscience, Omnip- 
otence, and Omnipresence, and these are the sum and 
substance of all aforesaid of God, but God has no at- 
tributes. God has nothing. It is. 

Q. Why do we call God It? 



GOD. II 

A. Because God as Principle of all principles in- 
cludes all genders. 

Q. Is God a perfect Being? 

A. No; God is Perfection Itself. 

Q. Is God ''a" Spirit? 

A. No; God is Spirit Itself; **a" spirit is one 
among others. 

Q, Has God '^a" Mind? 

A. No; God is Mind Itself — the One Intelligence 
and Substance. 

Q. Has God Life, Love, Consciousness, Being, etc.? 

A. No; God has nothing. It is Life, Love, Truth 
Itself and not the possessor of anything; It is Con- 
sciousness, Being Itself. Mark you, if God has any- 
thing it makes God a possessor, and from whom could 
the possession come? In that case there must needs 
be some one back of God — some one to bestow upon 
God — and God would not be First and Only Subsistent, 
Uncreate Cause. But no; God Is ^ and it is of the first 
importance to perceive God as Principle purely — Prin- 
ciple of all Good — in order to obtain a right under- 
standing of the Science of divine Truth from premise 
to conclusion. Many students call God Principle, but 
define It as Personality, giving It attributes, powers, 
etc., which is a flaw in the premise, a misplaced stone 
in the foundation, which later may result in preventing 
perfect demonstrations. In making a scientific state- 
ment the terms used should be exact, as the slightest 
deviation from exactness might cause the entire struc- 
ture to tumble. Therefore marked emphasis is laid 
upon the necessity of placing even small words in their 



wm 



12 BETWEEN THE LINES. 

correct position. Hence, in the statements of divine 
Truth it is of the utmost importance to place the arti- 
cles ''a," ''an," and ''the" where they belong, especially 
in reference to Deity. Surely there can be no objec- 
tion to accepting God as Principle Itself when the na- 
ture and meaning of Principle is once understood! 
From the present finite growth of comprehension can 
a fuller, broader, more inclusive, profound conception 
of God be conceived than this? God is Changeless 
Principle; Infinite Intelligence and Wisdom; Supreme 
Power; Universal and Impersonal Divine Love; Eter- 
nal Life; Absolute Truth; Unqualified Perfection; the 
One unalterable and indestructible Soul, Spirit, Mind, 
Substance; the One imperative, inevitable, incontrover- 
tible, and inviolable Law; the One I Am, the All 
Good, for God is All in all. 

Q. What is God as Law? 

A. It is the Changeless Truth, undeviating, unvary- 
ing, the same yesterday, today, and forever (the Eter- 
nal Now), which cannot be altered, broken, violated, 
nor turned aside. One may run contrary to this Law 
and receive a blow in consequence, but that will not 
change nor affect the Law one iota. One may be ig- 
norant or unconscious of its existence, but that will not 
deter its power of action one moment. Fixed, immuta- 
ble, and inexorable, It stands eternally. 

Q. What is meant by the severity and wrath of 
God often alluded to by individuals? 

A, Only the exactness of Law or Principle. 

Q, What is God's "Will"? 

A. This same irresistible, Almighty Law. 



GOD. 13 

Q. Can God be known by the human senses? 

A, No; God and all that God is, is Spirit, and Spirit 
can only be discerned by the spiritual — that of like 
nature. 

Q, Can God — Principle — be made known? 

A, Yes, 2ind must be; for Principle to be Principle 
implies expression; It must be the principle ^/ some- 
thing, as Cause implies effect; Creator, creation; Its 
very name and nature compel as much. 

Q. Is the nature of God as Principle active? 

A. Eternally and ceaselessly so. God is the One 
and Only Creator, Cause, Principle or Source of the 
Universe and Man, which are the result of Its activity. 

Q. Is God expressed? 

A, God is, always was, and ever will be expressed, 
for Principle and expression are simultaneous. 

Permit now a brief resume of the definition of God. 
There is but One God, One Cause, One Creator, One 
Divine, Infinite, Changeless Principle, Life, Love, 
Truth, Spirit, Mind, Soul, Intelligence, Consciousness, 
Being; the One I Am; the Only Substance; Omnis- 
cience, Omnipotence, and Omnipresence. 

Q. How is God made known? 

A, Through Its expression and manifestation. 

Q, To whom is God made known? 

A. To Man, who is the expression of God. 

Q. What is the nature of God as Creator? 

A, Evolution and Involution; evolution of all that 
is contained in the God-nature — a going forth from, 
and involution of the same, or a returning to God, ac- 
cording to the law of action and reaction, a complete, 
entire, perfect circle. 



CHAPTER II. 

MAN. AND HIS RELATION TO GOD. 

And God said, Let us make man in our image, after our like- 
ness. — Gen. 1:26. 

To avoid confusion, one of the numerous terms 
used to define the Infinite God will now be generally 
used. With that object in view the term Mind or 
Spirit will be selected, as it so well includes and ex- 
presses all other names ascribed to Deity. The terms 
Mind, Spirit, as a rule are considered synonymous; 
some, however, prefer to give Spirit the precedence. 
Here they will be used for like purpose — to designate 
God. 

The ''God said,'' viewed from the premise of divine 
Truth, is the activity of Mind — Spirit — projecting It- 
self forth in expression; the unfolding or evolution of 
Mind, Life, Intelligence, Love, Consciousness, Being, 
etc. Expression is as necessary to Principle as Princi- 
ple is to expression; otherwise neither would ever be 
known. Therefore it is self-evident that God is ex- 
pressed — made known — through Man the expression. 
We have Man as an indubitable testimony of the same. 

The name Man, as used in this chapter, will in every 
instance refer to the spiritual Being — the Image of 
God — and not to the natural man whom we daily en- 
counter. This latter will be dealt with in another 
chapter. 

This Man, then, is the one whom God created in Its 



ff?- ■ '"^ 



Man And his relation to god. 15 

Image, after Its likeness, or the Abstract Principle — 
Spirit — come forth in concrete form, the evolution of 
Mind or Spirit. 

Q. What is the image or concrete form of a thing? 

A. The fixed, established, changeless, complete, 
perfect expression of that which is imaged or ex-, 
pressed, showing it forth in all its entirety. 

Q, What is the likeness of anything? 

A, To be like unto it in every detail and particular; 
an exact vcidLmi^stdition or revelation. Thus Man created 
and made in the image and after the likeness of God — 
Abstract Principle — in concrete form, must be first Its 
full, complete expression, and afterwards Its perfect 
manifestation. 

In order to make a direct connection in the follow- 
ing statement, permit a brief review of what God is de- 
clared to be. It has been said that God is Changeless 
Principle, Spirit, Mind, Soul, Infinite Intelligence, Im- 
personal Love, Eternal Life, Absolute Truth, the One 
Substance, Consciousness, Being. Now if Man — the 
Image of God — is the fixed, entire, and perfect expres- 
sion of Deity, what must be the nature of Man? 

A. Certainly, the God-nature made known in all its 
entirety. God and Man stand to each other in the 
same relation as Cause to Effect and Effect to Cause; 
Principle to Expression and Expression to Principle; 
Creator to Creation and Creation to its Creator. 

Q, How, then, is Man defined? 

A, Man is the conscious Being which is as change- 
less, eternal, divine, intelligent, loving, living, truthful 
(full of Truth), soulful, substantial, spiritual, omnipo- 



l6 BETWEEN THE LINES. 

tent, omniscient, and omnipresent as God Itself, or the 
*'/am that I am." Man is the fullness, or evolution of 
all that God is, does, and that the God-nature includes. 

Q. Can Man be given outline or shape, as, for in- 
stance, human shape? 

A. No; Man the expression of God is as unlimited, 
universal, impersonal and invisible as God to the senses 
which cognize material objects. 

Q. Is Man anything of himself? 

A. No; what Man is and all that he has is derived 
from God his Cause, Creator, Source. 

Q. Has this God-image attributes? 

A. Yes; attributes belong to him by inheritance 
and not to God. Remember God is all things, and the 
''all things" which God is, Man has diS his attributes; 
for example, God is Intelligence, Man has Intelligence, 
which makes him intelligent; God is Love, Man has 
Love, or is loving; and in this manner Man is the pos- 
sessor of all that God is and includes. 

Q, Is Man a dependent or independent being? 

A. Positively dependent upon God, but independ- 
ent of all else. 

Q. Is Man mortal or immortal? 

A, As the effect of that Cause which is Immortal- 
ity Itself, Man is as Immortal as It. 

Q. Can man be separated from God? 

A. Emphatically no; not for an instant. God and 
Man being One, as Principle and expression are ever 
One, they are simultaneous, coexistent, coeternal, in 
perfect unity, the relation between them direct, indis- 
soluble, and inseparable, yet with a distinction which 



MAN AND HIS RELATION TO GOD. 1/ 

makes one known from the other. Man is the Son of 
God, to whom the Father — God — hath given all things, 
''even His eternal power and Godhead." Man, the 
expression, is the spiritual Ego; Individuality; the 
conscious Being as distinguished from Spirit Itself; 
Consciousness Itself; the one who knows as distinct 
from the All Known — the One Mind. Thus God is 
eternally God and Man is eternally Man. 

Q, Is Man Spirit? 

A. Since Man expresses God — Spirit — Man is not 
Spirit, but the spiritual Being. Man does not and can- 
not rob God, nor can God be divided. Man is not a 
part oi God, but he is the whole of God revealed; just 
like God in every department of his Being. We read 
in the Scriptures that Jesus the Christ thought it not 
robbery to be equal with God; nor is this robbery, be- 
cause God is not lessened by expressing Itself, as It 
would be if God could be divided and Man and the 
Universe were a part of It. Equal with is the true rela- 
tion existing between God and Man; exactly alike, not 
differing in any respect, only distinct; God is forever 
God as Cause, expressed in Man who is forever Man 
as Effect. Nowhere did Jesus Christ say of himself, 
"I am God," but repeatedly he called himself the Son 
of God. The Almighty uttereth Itself, and Man is Its 
utterance — the ''God said" — the Word made con- 
crete. 

Q, Has Man a mind? 

A, No; Man has not a mind of his own as is gen- 
erally supposed, but he is the user of that Mind which 
is God, and all that that Mind produces. 



l8 BETWEEN THE LINES. 

Q. What is the activity of Mind and what does it 
produce? 

A, The activity of Mind is Thought, — God-energy 
— Divine Force, — and it produces that of like nature 
with itself — thoughts. 

Q. Does God-Mind think thoughts? 

A. No; God is the producer of thoughts and Man 
is the thinker or user of them. 

Q, What is Man as the creation of God? 

A. The Thought of Infinite Mind in which God is 
wholly revealed — entirely evolved, or expressed. 

Q. Is the God-activity also expressed in Man? 

A, Man expresses God — his Creator — in action as 
well as in Being, Life, Consciousness, etc. 

Q. What is this activity, as expressed or imaged 
forth in Man? 

A. It is Man's capacity /^ /-^my^ which makes Man 
the thinking Ego, divine in nature, spiritual in being, 
and Godlike in consciousness. 

Q, Does God as Cause and Man as Effect include 
all there really is? 

A. Yes; God is ''All in All." Note, there are two 
''Alls." God is "All" as Cause, expressed in the 
other "All" as Man — the Effect. One is indispensa- 
ble to, and cannot be made known without the other. 
There can be no cause without an effect and no effect 
without a cause. Cause to be cause must be the cause 
of something. Cause and effect are therefore inter- 
dependent, and between them there exists eternally a 
most perfect, harmonious, and complete union. They 
are the two in One. "The Father and I are One." 



MAN AND HIS RELATION TO GOD. I9 

Mark you, it reads, **The Father and I" — the ''All in 
All" — the I am that I am, which makes Man as a 
Whole the Wholeness of God made known — the ab- 
stract Principle in concrete expression. 

Q, Then can this Man of whom we are now speak- 
ing ever be sinful, sick, changeful, or dying? 

A. No; because Man — the Effect — is entirely de- 
pendent upon God, — his Cause, — and cannot, there- 
fore, express that which is not contained in God. 
God is Perfection, hence Man is sinless, sickless, 
changeless, and immortal. 

Q. Define God and Man briefly, in their relation to 
each other. 

A, There is but One Cause and one Effect; One 
Creator and one Creation; One Principle and one Ex- 
pression; One Source and one product; One God and 
one Man. Hence, since God is, Man is; God being 
Changeless Principle, Man is ''the'' changeless Princi- 
ple; God being Infinite Mind, Man is the Thinking 
Ego, with an infinite, unlimited power to think; since 
God is Spirit, Man is Spiritual; God being Infinite 
Intelligence and Wisdom, Man is infinitely intelligent 
and wise; God being Impersonal Love, Man is imper- 
sonally loving; God being Absolute Truth, Man is 
absolutely and unalterably true; God being Eternal 
Life, Man is eternally living, or the living God; since 
God is Law, Man is the Executor of that Law; since 
God is Divinity, Consciousness, Being, Man is the 
divinely conscious Being; God being Wholeness, Man 
is every whit whole, or perfect in all righteousness, 
strength, health, purity, Godliness, and power. All 



20 BETWEEN THE LINES. 

that God is, all that belongs to and is included in God 
— Infinity Itself in every conceivable and knowable 
phase — is now, always was, and ever will be expressed 
or imaged forth in Man. 

Q. Is there any unknowable or unthinkable for 
Man? 

A. Man being one with Infinite Mind, all Its Know- 
ing or Knowledge, all Its powers, capacities, and pos- 
sibilities being already expressed in Man, renders Man 
as infinite in all things as God Itself. All Knowledge 
is for Man. 

Q. For what purpose is Man created? 

A. To fulfill the eternal purpose of Infinite Mind, 
— the expression and manifestation of Itself in and 
through Its Image and Likeness. 

Q. What is the work of expression, or the Image? 

A. Through evolution to bring forth the likeness 
of God; making God manifest as It already is ex- 
pressed in himself. 

Q, Through what does manifestation come? 

A. Through personality, by degrees to complete 
fullness. 



CHAPTER III. 

PERSONALITY. 
The first man Adam was made a living soul. — I Cor. 15: 45. 

Infinite, sublime, expansive, and well-nigh incom- 
prehensible as abstract Truth is, once clearly perceived 
and understood its application, in the concrete, in every 
department of daily living, is so simple that he who 
runs may read. Its possibilities also are so vast and 
various that they cannot be numbered; they are even 
as the stars for multiplicity and variety. Its themes, 
too, are so rich in subject-matter, so broad in deduc- 
tions, that in order to make a direct and logical se- 
quence from point to point, repetition is often unavoid- 
able. 

This, however, is no detriment to its teachings; for 
these grand, true, soul-awakening statements cannot 
be too frequently declared, as the oftener they are 
repeated the more firmly rooted and grounded do they 
become in the mentality, enabling one the better to 
penetrate to the very essence of their significance and 
the soul to become impregnate with the spirit and 
power of them. It is through practice, or repetition, 
that perfection of any kind is attained in things in the 
natural life, and the same rule can be applied to the 
spiritual. 

In the two former chapters it has been said that 
God to be known must be expressed and manifested, 
or must be made known through Its image and likeness. 

Q. Are expression and manifestation identical? 



22 BETWEEN THE LINES. 

A. They are not, because expression is subjective, 
invisible, the ideal, individuality or the image, and 
manifestation is the objective, visible, the real, the 
likeness, individualized being. Each has its own iden- 
tity or distinction, yet they are eternally inseparable. 
For example, your thought and your spoken word; 
they are exactly alike in quality or substance, power or 
activity, yet each has its own peculiar distinction; your 
thought is forever a thought, and your word forever a 
word; one is the ideal, the invisible, the expression, 
and the other is the real, visible, or audible, manifes- 
tation. 

It has been said that Man, the spiritual Ego, is the 
expression of God — Spirit — Consciousness, and as such 
he is the conscious Being, but as the manifestation of 
God he is the ^^/^conscious Being. 

Q. What is the difference between conscious Being 
and .y^//^conscious Being? 

A. A conscious being is one who knows; a self- 
conscious being is one who knows that he knows. An 
animal has consciousness, called instinct; it knows 
something, but it does not know that it knows — is not 
conscious of its knowing. vS^^consciousness begins 
with man. It is in the law and order of Mind — -God — 
that Man, the conscious Being, must become self-con- 
scious, or know himself; and this knowledge of him- 
self comes forth by degrees through manifestation. 
One may be familiar with the principle and rules of 
mathematics; but to know for a certainty that he 
knows them, he must work out the problems in the 
book. Thus Man, the all-knowing Being, works out 



PERSONALITY. 23 

the problems in the book of life — which '*book" he is 
himself — by an orderly process of steps and stages, 
and the knowing of himself is the knowing of all that 
is contained in Infinite Mind — God. Truly, for Man 
to know himself ^^ the highest wisdom; for when he 
knows himself he knows God, his Cause, who is al- 
ready wholly unfolded or expressed in him, and wait- 
ing only to be manifested through him, that the likeness 
of God, also, may be revealed. 

Man, the expression, the image of God, is now, 
always was, and ever will be perfect. He cannot take 
from nor add to, one cubit of his stature — his real 
Being. What he is is eternally fixed by his Cause — 
God; but he must reproduce himself, or show forth 
what is in him as the God image; and this is done 
through manifestation. 

Q. Through what does manifestation come? 

A. Through personality. 

Q. What relation does Man, the expression, bear to 
personality? 

A. Man the expression, known also as generic Man 
or universal Man, is the cause or Father of personali- 
ties; he is the Being from which all personalities are 
generated. As Man is in God and from God, so is 
personality in and from Man, as well as every object 
in the material universe. All visible things are sym- 
bols representing a fraction of the nature of generic 
Man, who is a compound Being made up of parts; and 
every part has its place in the whole, as the fractions 
of a unit belong to the unit, and hence its value. Thus 
all human personalities and the various degrees of 



24 BETWEEN THE LINES. 

them, are fractions in the image of God, coming forth 
to visibility. 

Some persons entering upon the study of divine 
Truth are apt to feel, for a time, that they are losing 
their God. How frequently we hear this complaint: 
*' You have taken my God away from me!" Here let it 
be said, they had no God to be taken away, for they 
had none to lose. Hitherto they had made for them- 
selves '*a" God (which is right as far as it goes) out 
of the heavenly Father — the image of God — he that is 
the possessor and user of all that God is. But now, 
divine Truth, not taking from them their heavenly 
Father, gives them a true God — Absolute Deity; not 
a cold, inactive, seemingly lifeless principle like the 
principle of the science of mathematics, but warm, 
glowing, active Life, Love, Light (Intelligence), 
Strength, Health Itself, infusing and permeating every 
atom of space, enfolding every object in the universe, 
from a blade of grass to a star, in Its Infinite, Supreme 
embrace, the while all Its multiplicity and variety is, as 
it were, focalized in generic Man — the image — the 
Father of all personalities, making him an hundredfold 
more precious and bringing him as near to you as you 
are to yourself; for he is the 07ie, real, true selfoi every 
personality when clothed with all God knowledge and 
power. 

God as Principle does not know anything of per- 
sonal feelings, conditions, etc.; but Man, the image — 
the heavenly Father, the ^//-knowing, all-wise, all-lov- 
ing One — does. Not a flower springs forth from the 
ground without his knowledge; not a sparrow falleth 



m 



w-y 



PERSONALITY. 25 

without his notice; not a star rises and sets in the firma- 
ment without his cognizance; and as for man, person- 
ality, even the very hairs of his head are numbered. 
David the Psalmist says: "There is not a word in my 
mouth, but lo, O Lord, thou knowest it altogether;" 
and again: ''Thou knowest my thought afar off" — 
even before it becomes a conscious thought to me. It 
is this Father that knoweth what things ye have need 
of before ye ask; he guides with his '*!"; he momen- 
tarily overshadows us as a great rock in a weary land; he 
— omniscient, omnipotent, and omnipresent — will never 
leave nor forsake men. ''Lo, /am with you always!'' 

Now you are doubtless prepared for the statement 
that personality in its fullest sense is manifestation. 
Call to remembrance that expression is the image, the 
invisible, the ideal, individuality, or the "I," while 
manifestation is the likeness, the real, the individual- 
ized "I," that which says "L" 

God, expression, and manifestation are a triune 
Principle; God, the One Whole, including Its two 
halves, expression and manifestation; three links in a 
chain eternal and inseparable. 

Q. Where, then, does personality belong? 

A, Assuredly in God; for while it is the result of 
Man revealing himself to himself, through it, also, is 
made manifest the likeness of God, because the One 
Mind operates in Man to bring forth the "only begot- 
ten Son," which is the God-likeness. Thus personality 
becomes the mediator between God and Man, as it is 
stated in I Timothy 2:5: "There is one God, one medi- 
ator also between God and Man, himself man!' There- 



26 BETWEEN THE LINES. 

fore personality belongs legitimately in God, for it is 
the representative of the son of Man and also of the 
Son of God. 

Q. Define personality more minutely. 

A. Person is the figure; and that which animates it 
is living soul, a degree of the j^/^coriscious being. 
This is the living soul referred to in the Scripture — 
*'The first man Adam was made a living sour'\ but 
modern usage of terms has called this combination of 
person and soul personality ; its real significance is a 
visible degree of Man's self-consciousness. 

In former chapters particular emphasis was laid 
upon the distinction between God and Man. Now Man's 
nature is one^ even as God nature 's One; but (seem- 
ingly) Man has two sides to his nature, — the human 
and the divine; the divine self is the God side, and the 
human (to borrow from an advanced teacher) is ''his 
distinction from God, or that of him which is not God- 
like." This human side or self is the cross which must 
be taken up daily, until so lifted up that gradually it be- 
comes so blended with the divine self that the two are 
as one. This is the work of living soul — the divine 
self — the God side of Man's nature, which by degrees 
comes more and more into view, projected by Man — 
the expression — into manifestation through human 
personalities, which attend the process all along the 
way, until Man the image is revealed to the world and 
himself in Man the likeness, and God is made known. 

Q. Did God create the human? 

A. No; because the human is not a creation, but a 
formation, or form. Human personalities have their 



PERSONALITY. 2/ 

origin in Man's power to think, which is a forming and 
not a creative power. God creates; is the One and 
only Creator; Man r^-creates, or forms. It is he who 
has formed human personalities, through which to 
manifest himself by degrees of ever higher and higher 
being, or active, doing, living soul. 

Q. What is the nature of the first degree of living 
soul? 

A. Total ignorance of itself and everything else. 
Depending upon its undeveloped senses it judges ac- 
cording to appearances only, thereby mistaking sym- 
bols for the real, shadows for the substance (and shad- 
ows are invariably grotesque and untrue); and it turns 
everything upside down generally. You have doubt- 
less heard that upon the retina of the human eye all 
things are inverted; the same may truly be said of the 
personal ''I," for its very nature seems'an inversion of 
the truth. In an ignorant manner it mispronounces 
upon everything, calling a sense of evil good, and a 
sense of good, evil; it calls matter substance, and thus 
declares that shape and form have sensation and in- 
telligence; it will say that a circumstance or an experi- 
ence is something dreadful, seeing only the grotesque, 
shadowy side of it; but later, when it has learned a 
little, it will call those very same things a ''perfect 
blessing." Altogether it is like a lost child trying to 
find its way home in the dark. 

Q. How does the human person pronounce upon 
itself? 

A. It says it can be ignorant or learned, sinful or 
good, sick or well, miserable or happy, changeful and 



28 BETWEEN THE LINES. 

dying; it says it is subject to S3'mbols and shapes, 
which have no power whatever; and moreover, this 
human self is often as truly ignorant and unwise at the 
age of three-score and ten, as it is at ten. 

Q. Is this the truth about personality? 

A. By no means; for the living soul even in its 
childhood is a degree of the God-likeness, and has in 
its real, true, complete being all that God is and does; 
for its real self is the Image of God. 

Q. Why does the human self so mispronounce? 

A, Because it does not know any better. It would 
do differently if it knew how, and does so as it learns 
better. 

Q. Then it can be taught? 

A. It can and will be. ''They shall all be taught 
of God," the One Mind, for It is incessantly operating 
to manifest Itself in the likeness, even as It is already 
expressed in the Image. 

Q. What will be the indications of soul growth or 
self-knowledge in human personalities? 

A. An effort to think rightly and speak truthfully; 
a consciousness of power and dominion over the hu- 
man self, making it subject to the divine; a growing 
realization of fearlessness; a quiet firmness, a broader 
charity; a larger love and tolerance; less selfishness 
and more perfect patience; better health; grander 
strength; more comprehensive intelligence and appre- 
hensive wisdom. As these qualities of being begin to 
appear, the human with its personal sense of things 
will perceptibly disappear, giving place to the Mind 
that is in Christ Jesus, the God-Mind manifested. 



CHAPTER IV. 

THOUGHT AND IMAGINATION. 

As a man thinketh in his heart, so is he. — Prov. 23:7. 
For the imagination of a man's heart is evil from (because of) 
his youl/i. — Gen. 8:21. 

The great need of humanity at this stage of the 
world's progress is to know kow to think. The impor- 
tance of this necessity, however, will not be recog- 
nized and heeded until the value and power of thought 
and the imagination are perceived. 

We have Shakespeare's authority for declaring 
(and rightly viewed, his writings teem with scientific 
statements), **There's nothing either good or ill, but 
thinking makes it so." The Gospel also states that 
''As a man thinketh, so is he." 

There is nothing truer than this: we are thinking 
beings, and must forever think, and think. Sleeping or 
waking, consciously or unconsciously, man can never 
for one moment cease thinking. Thinking is living, 
and living is as eternal as Life Itself. Surely, then, it 
is of vital importance to \^now how to think ; for through 
thinking only can personality — the man with whom 
we now have to deal — ever become aware of his real 
and true inheritance, the estate — the ''kingdom of 
God" — with which he is so richly endowed. 

Only through thinking can a man learn to know 
and become conscious of his unity with God, the Cre- 



30 BETWEEN THE LINES. 

ator and' Cause of his life, the sustainer and controller 
of his existence, the one Source of all he has and can 
do. But, munificently endowed as a man is, it is not 
so much what is for him as what is from him, in the 
process of self-conscious development. 

Everyone knows that he or she can think, and this 
capacity to think is all the evidence a man has of his 
existence. The fact that he can and does think is his 
self-conscious knowledge, or proof that there must be 
a cause for his being, — his power to think, — which 
cause can be none other than Mind Itself — God. 

This thinking faculty is a great searcher, searching 
into the deep and hidden things until it finds God, and 
in God its own real, true Self; for while Man the 
Image, is a going forth from God, man the Likeness 
is a returning to God — the evolution and involution of 
the One Mind, making the circle of expression and 
manifestation complete and full. *'I came out from 
the Father and am come into the world; again I leave 
the world and go unto the Father." — John 16:28. 

Q. From whence does this power to think come? 

A. From God-Mind directly. It is the showing 
forth of the activity of Mind as expressed in Man, 
the Image of God. The activity of Mind is Thought; 
in Man it is the capacity to think, and belongs solely to 
him; and as God-Mind is perpetually and eternally 
active, so also is Man's power to think. Here is the 
origin of perpetual motion. 

Q, What distinction is there between Mind, 
Thoughts, and the Thinker? 

A, Mind is the one and only Substance; thoughts 



THOUGHT AND IMAGINATION. 3 1 

are the productions of that Substance; and Man, the 
Thinker, is the user of thoughts, gathering them -in 
one by one, holding them in his mentality until they 
leave their impression or image. 

Every thought of Mind is substantial and has form; 
but although it may not at once be seen, soon or late 
it will become visible, tangible, actual. Thoughts are 
eternal, because they partake of the nature and quality 
of Mind. 

These thought forms are what is conceded by many 
to be eternal matter. Form itself is eternal, inde- 
structible, and changeless; a direct sequence of the law 
of evolution. 

Q. What, then, is temporal matter? 

A. It is the ever-changing formations, or shapes, 
which are the products of imagination. Matter, whether 
eternal or temporal, being only form, shape, or forma- 
tion, cannot possibly have life, substance, or intelli- 
gence, hence can have no sensation. Every object in 
the visible universe to our present state of conscious- 
ness is only perishable, changeful shape — temporal 
matter; back of these are the eternal forms, from which 
they can be renewed or re-formed again and again; for 
*' creation is forever appearing and will forever con- 
tinue to appear, because of the nature of its inexhaust- 
ible Source" (''Science and Health"); and this contin- 
ual reappearing is through, or the result of, Man's 
power to think, and the use he makes of this faculty. 
This, then, is the forming power — Man's capacity to 
think; but the quality of the thought, belonging to 
Mind, flows into and fills the form projected by man. 



■'-^m 



32 BETWEEN THE LINES. 

Every thought is **a" cause of an effect, and these 
effects comprise the objective, visible universe with all 
that it contains. Everything we behold in the natural 
life is the result of thinking. Thinking thoughts is 
the r^-creating or forming process, and the objects 
formed are mental images or ideas, the externalization 
of which are the perishable, changeful parts of them. 

Q, Are all thoughts products of the One Mind? 

A. All thoughts are; but there is a multitude of 
beliefs, idle fancies, trifling imaginations, vague ideas 
called thoughts, which are but inventions of personal or 
human sense, and in their construction, only, bear a 
resemblance to thoughts. Solomon said: *'God made 
all things good, but man hath sought out many inven- 
tions,'' — these same beliefs which have no substance, no 
life, therefore are unreal and illusive. 

Q. What is the difference between the power to 
think and the imagination? 

A. One is man's capacity to think, and the other is 
how he uses it, or what he thinks. The ability to think 
is one thing, while the activity of that ability, or think- 
ing, is another. There is a distinction between them; 
they are the worker and his work — the thinker and his 
imagination or what he conceives; his imaginations are 
his conceptions — the images he holds in his mentality. 

The imagination can no longer be disregarded. It 
is of momentous and inestimable value in the fashion- 
ing of one's daily existence. Man's imagination is in- 
cessantly active, and his life is momentarily filled with 
its images, which shape in various objects, conditions, 
circumstances, and experiences. 



THOUGHT AND IMAGINATION. 33 

The images he conceives today will actualize to- 
morrow, next week, or next year, if not to himself, to 
some other personality; for imaginations are con- 
tagious and diffusing in their nature, and are sure to 
find a background or lodging place somewhere in 
some one's mental vessel. 

The mentality of mankind is like an infinite ocean, 
in which, however, every drop of water retains its own 
identity. The human figure, the material organism, is 
an appearance which is very misleading. It seems to 
proclaim separability one from another, while divine 
Truth teaches that, as mental or spiritual beings, we 
are as truly one as the ocean is one body of water, or 
as the physical atmosphere is one; yet each individual 
being preserves his own identity and will eternally do 
so, because his identity is his individuality. 

So truly as God-Mind is Omnipresence, so surely 
is thought and the mentality of the human race omni- 
present; therefore thought transference — a mental 
action and reaction — is no longer a questionable 
theory, but an assured fact; hence the significant con- 
clusion that **no man liveth to himself alone." 

Every thought one thinks, every image or picture 
one holds in imagination, makes or mars to a certain 
extent not only one's own existence, but that of the 
whole of humanity. 

There is also a reactionary power in this mental 
force which is continuously operative. Whatever 
thought or belief one receives into his imagination 
will go out from him and return again, measure for 
measure. Consciously and unconsciously, everyone 



34 BETWEEN THE LINES. 

receives as good or ill as he gives. This is a law that 
nothing can controvert. Again, one may use his im- 
aginative faculty for good or ill, as the case may be, 
but the one for whom it is intended or to whom it is 
directed may not at the time receive it, as his or her 
mental door may be closed and barred against it — for 
mental self-protection is possible ; but its action will 
not return void; it will accomplish that for which it 
was sent, with some one, returning to the image maker 
laden with curse or blessing according to the quality 
sent forth. 

Too much cannot be said upon the subject of man's 
mental capacity, the use he makes of it, and how he 
should guard his imagination; for the entire construc- 
tion of daily and hourly living here and now, as well 
as every span of life one shall live throughout eternity, 
with its every possible phase and shade, is, always was, 
and ever will be the result and consequence of think- 
ing, until it reaches the knowing. 

Every thought one thinks, every idea one holds in 
imagination, hastens or retards the realization of the 
spiritual nature and spiritual body, hinders or advances 
the souFs growth. The living soul is a growing thing, 
and needs to be fed constantly. That upon which it 
best grows and thrives is thoughts of the Infinite Mind, 
— the pure, divine, and holy, — not foolish, idle, vain 
imaginings and vague, sick fancies. 

As Man — the thinking Being — gradually evolves 
or unfolds, becoming more and more self-conscious, 
that is, knowingly conscious of his real, true, Godlike 
nature, naturally he will think grander, higher, purer. 



W'^ 



THOUGHT AND IMAGINATION. 35 

and in every instance, better thoughts, and the forms 
or images he projects will rise correspondingly. All 
visible objects or formations in the world represent 
something in Man's consciousness, as there is nothing 
outside of it. Man's true consciousness in reality is 
omnipresent, and as such it is filled with forms of 
thoughts or images of the imagination. Every tiny 
insect, every bird, beast, tree, flower, and in fact every- 
thing in the natural world, is a shape, image, or symbol 
of some part of Man's nature, produced by his power 
to think and the operation of his imagination; for ex- 
ample, the lion represents courage, the fox cunning, 
the dog watchful fidelity, the dove purity, the lamb 
innocence. All the multitudinous little insects and 
creeping things are symbols of the petty annoyances, 
vexations, and worries of daily life; gold is an emblem 
of intelligence, silver of wisdom; a tree represents 
man's life. And thus everything we see with the nat- 
ural eye is an image of some part of the nature of 
generic Man's consciousness now coming forth to 
manifestation. 

If one could only see immediately the image his 
thinking has produced, no other argument would be 
necessary to convince the unbeliever of the power of 
thought and imagination. But a lapse of time inter- 
venes between the image and its objectivity, as a 
rule; however, in some instances they do actualize so 
quickly as to be noticeable to an observing and under- 
standing personality. Here is an instance: A lady in 
very limited circumstances one day sang to herself, 
silently, the words, **In the bosom of the lily Christ 



36 BETWEEN THE LINES. 

was born across the sea." Over and over again the 
sweet melody and sweeter words swept ''the harp with 
a thousand strings/' and before the day was done, 
from a most unexpected source there came to her a 
magnificent, large white lily, whose fragrance filled 
the entire home, even as the sentiment of the song had 
silently suffused her soul. ''Oh," she exclaimed, "my 
thought actualized! How beautiful! Henceforth I 
know what thinking will do." 

Think good and beautiful thoughts and attract to 
yourself the beautiful and good; for every thought of 
the Infinite Mind is surcharged with divine energy, a 
living force and potency. This is the seed that pro- 
duces an hundredfold and develops quickly. 

Beliefs, vague ideas, and sick fancies also have a 
multiplying tendency; they are as prolific as weeds, 
and need to be overcome — barred out of the imagina- 
tion root and branch, and replaced with pure, divine, 
good, and beautiful thoughts, to bring forth perfect 
images — objects. In this manner one redeems his 
own mentality and that of his neighbors at one and 
the same time. It is through right thinking that the 
race individually and collectively can and Tnust be 
saved. 

Because of Man's capacity to think, this eternal 
and inseparable connection between God and Man- 
kind, no matter how far away from his true home — 
his real, Godlike consciousness — he may wander, no 
matter how ignorant he may be of his divine nature, 
he can never for one moment be severed from God 
nor his fellow men. But God and the universal broth- 



pv 



THOUGHT AND IMAGINATION. 37 

erhood remain unknown to him only so long as he neg- 
lects to use rightly his power to think, — the one talent 
which enfolds all others, and is bestowed alike upon 
every individual being, irrespective of birth, race, na- 
tionality, color, or environment. 

To know of this God-given power and its unlimited 
and inestimable value is doubtless the most important 
lesson one can learn. The gain to be derived thereby 
is beyond the power of words to foretell; for by think- 
ing, Time's sealed scrolls of the past and forgotten 
ages can be unrolled; by thinking will the unspeak- 
able radiance and glory of futurity be foreseen; by 
thinking, only thinking, shall man pass through the 
gates immortal, encircle the heaven of heavens, — for 
it cannot contain him, — and in the profound silence 
of eternity emerge into the bosom of Infinity, from 
whence he came forth. 

''Keep thy heart (the imagination) with all dili- 
gence, for out of it are the issues of life!' 



CHAPTER V. 

THE NATURE OF EVIL. 

Be not overcome of evil, but overcome evil with good. — Rom. 
12:21. 

I will fear no evil, for Thou art with me. — Ps. 23:4. 

Q. What is meant by the term evilf 

A, The opposite of the good, or that which seems 
not good. 

Q, To whom does it apply? 

A. To personality; and it is exceedingly personal, 
for that which is one person's good is another person's 
evil, and vice versa. 

Q. What is the nature of evil? 

A. It is temporal and unreal. 

Q. What is the difference between the real and un- 
real, the eternal and temporal? 

A. The real and eternal is that which pertains to 
God; belongs to, is in and from God, partakes of the 
God nature, and is therefore Godlike, — eternal, change- 
less, indestructible, and perfect. The unreal and tem- 
poral belongs to time and space; having no subsistent 
cause, hence no life, substance, intelligence, nor power 
in itself. God is the One Omnipotence, therefore 
there can be no other power than God. If there were 
two powers, the Kingdom would be divided and there 
would be no supreme Power. As it is, there is but One 
Supreme Being, who is ALL power in Itself. Evil, 



r 



THE NATURE OF EVIL. 39 

therefore, no matter by what name it is called, — Satan, 
devil, adversary, the father of lies, or tempter, — has no 
power whatever. 

Q, What does the term ''evil'' include? 

A, All the errors, trials, vicissitudes^ disasters, 
hardships, diseases, discomforts, and unrest peculiar to 
humanity and embittering daily existence, making the 
natural life seem a burden. 

Q, From whence come they? 

A, Out of the obscurity of the unknown; born of 
ignorance and nurtured by the twin companions 
"doubt" and "fear." 

Q. Where does ignorance originate? 

A. From the same source from whence come the 
mistakes natural to the child beginning the study of 
mathematics. It is the lack of knowledge belonging 
to the untaught, misguided, uncontrolled imagination 
of the infant sense of living soul; and the products of 
this ignorance, though unreal in every sense of the 
term, are seemingly very actual to the consciousness 
that feels them. 

Q, Is the nature of ignorance prolific? 

A. Amazingly so. Its offspring's name is "legion," 
yet they are no more real than any imaginary shadows. 
They are, indeed, only distorted fancies, hallucinations, 
unsubstantial images conjured up out of the density of 
the unseen, even as a child will people the twilight 
with all sorts of imaginary shapes. 

Evils arising from ignorance are the delirium of the 
race, self-mesmerized, self-deluded, and are no more 
real or harmful in themselves than the horrible reptiles 



40 BETWEEN THE LINES. 

and creeping objects the inebriate believes to be 
clutching and creeping over him. When, for exam- 
ple, a very wicked man (so called) is truly converted 
— instantaneously, as is often the case — and becomes a 
thoroughly good man, leading an upright, righteous 
life, what has become of the wicked man? If one has a 
bad habit and overcomes it, what has become of the 
habit? Was it real? If so, it could never have been 
overcome or outgrown, because that which is real is 
eternal. Evils are nonentities — nothing in themselves; 
for endurance they depend wholly upon one's imag- 
ination; from that source only are they bred and 
sustained, and if well fed they will increase proportion- 
ately. But they are only the absence to one's con- 
sciousness of the entities of existence; for instance, 
fear is the absence to one's consciousness of the knowl- 
edge that there is nothing to fear; sickness is the ab- 
sence of the truth of omnipresent health; and error is 
only the absence to one's consciousness that Truth is 
Omnipresent and Omnipotent. 

Evil belongs to the childhood of man's estate. Not 
knowing of the Fatherhood of God and the universal 
brotherhood of man, not recognizing the equal endow- 
ment of every individual, the sense of the child-man 
fancies one has more than another, or better; and this 
childish ignorance breeds envy, jealousy, discontent, 
selfishness, anger, malice, and an innumerable host of 
imaginary vipers which only turn upon and sting him. 

Again, evils are the mistakes one makes in hjs 
search after knowledge. Inherent in every living soul 
is an insatiable and unquenchable thirst to know. It is 



THE NATURE OF EVIL. 4 1 

the law of evolution active within it pressing it onward, 
imperative, irresistible, and unceasing in its demands; 
and the consequence is, that here is a child-man, the 
central figure in a world of figures about which he 
knows nothing, and, as yet, has only his five (supposed 
to be) physical senses to aid him in unraveling the 
mysteries — What are they, whence came they, and 
whither their destiny? 

Q. What does divine Truth teach in regard to the 
senses? 

A. That they are spiritual and not material. 

Q. To whom do they belong? 

A. To spiritual Man — the Image and Likeness of 
God. But man, because of his youth, uses only his 
outer senses, the evidence of which is altogether mis- 
leading. The very limited knowledge which these af- 
ford him prompts him at every turn to mistake the ob- 
ject — the effect — for the thing itself; suggests to him 
that the unreal and temporal is the real and eternal, a 
grievous mistake which he discovers to his cost after 
he has burned his fingers with the fire he has played 
with; when his idols have broken his heart and he 
starves with the ashes of Sodomite apples upon his 
lips. Then he turns away from the evidence of his five 
physical senses; looks upward and inward; finds a 
higher sense, a diviner life, and a true God. 

Evils which are the mistakes of self-deception are 
self-destroying; they are the thorns and thistles which 
grow profusely in the paths of the youthful degrees of 
living soul's daily life. One tries to make himself be- 
lieve they bear grapes and figs, but w^hen these thorns 



42 BETWEEN THE LINES. 

and thistles have lacerated his hands and torn his soul 
till he can no longer endure the pain, he will cease 
gathering them and will then seek a purer, better 
knowledge, a higher soul life; cease mistaking the 
seeming for the real, the appearance for the true, the 
shadow for the substance, the bitter for the sweet. 

Then a man will no longer worship gold and silver 
(false gods, indeed, for they bring neither health, true 
happiness, purity, nor life, and desert him utterly on 
the threshold of another phase of existence, into which 
he is ushered stripped of all he possesses save divine 
knowledge), but placing them upon the left hand 
where they belong, he will seek with greater diligence 
for intelligence and wisdom, the powers they repre- 
sent or symbolize. The mother no longer idolizes her 
child, but enlarging the borders of her divine soul, she 
embraces every child even as her own. Thus every 
desire will be purified, every ambition exalted, every 
emotion sanctified, and aspiration will find new chan- 
nels, clear, pure, and righteous, to minister to the 
soul's thirst for knowledge, and aid it in outgrowing 
its limitations — the limitations imposed upon it by 
the ignorance of its youth, and from which it suffers 
in consequence. 

Q. What are the consequences of evil, or limited 
knowledge? 

A. Sin, sickness, sorrow, tribulation, and dissolu- 
tion (death). The Bible says, **By sin came death," 
but it neglected to state that between sin and death 
there is an experience which intervenes, sometimes 
called sickness, disease, or accident, which follows di- 



m 



ir'^f^'' 



THE NATURE OF EVIL. 43 

rectly or indirectly upon the heels of sin, and from 
which one may escape, if he knows how, before it is 
too late and he is plunged into the cold stream (so 
called). 

Q. Are sickness and disease real? 

A. By no means. They are as temporal, unreal, 
and powerless as the evils of which they are the con- 
sequences. 

Q. Explain further what are sickness and disease. 

A. Sickness and dis-csise result not only from a 
supposition that there is life, substance, and intelli- 
gence in the material organism, but they are the re- 
flections upon the organism of the sick and morbid 
fancies, groundless fears, and all erroneous beliefs 
and false ideas held in the imagination long enough to 
fix or stamp themselves upon the soul. Sickness and 
disease are as sure to follow in the wake of such 
thinking as effect follows cause and is one with it; 
but the nature of both cause and effect is exactly as 
temporal, unreal, untrue, unsubstantial, lifeless and 
powerless as the grotesque shadows of the evening 
twilight. No power whatever have they to touch or 
alter one's natural life or health if there was no fear 
of them. To borrow an illustration: A child sees 
a scarecrow in a field. It looks as terrible to the 
child sense as any disease that can possibly be imag- 
ined by maturer sense. The child is filled with fear — 
so much so, probably, as to throw it into convulsions 
and cause its death. But what of the scarecrow? Is 
it not perfectly harmless in itself, and perfectly pow- 
erless to one who is old enough to know what it is? 



mm 



44 BETWEEN THE LINES. 

The scarecrow had not touched the child, not harmed 
it in the least; only the appearance of it had frightened 
the unknowing child and perhaps deprived it of its 
natural life. Just so are all evil, sickness, and disease. 

Let everyone look' into himself, into the innermost 
recesses of his human self, and see what are the un- 
wholesome desires, longings, and ambitions that fret 
the living soul. Let everyone look deep into his own 
nature and find out the morbid fancies lurking, half 
hidden, half exposed, in his ever-active imagination. 
Is there intolerance, envy, covetousness, jealousy, sus- 
picion, revenge, vanity, lust, or the more genteel er- 
rors such as family pride, personal egotism, worldly 
ambition, love of money, cunning, polished hypocrisy, 
well-bred intrigue, deceitfulness, moral cowardice, con- 
demnation, etc.? These are the microbes, germs, ba- 
cilli, that infest the imaginations of mankind (breeding 
all kinds of scarecrows), and which, through various 
trials, woes, disasters, and disease, cut one off prema- 
turely. 

Take these unreal devils, — personal to everyone in 
his youthful search for knowledge and happiness, — 
utterly powerless save with that seeming authority 
man invests them, first by countenancing, then fearing 
them; meet them courageously and grapple with them 
perseveringly till the day break and the shadows flee 
away. Then note how rapidly you will recover health 
and strength, peace and prosperity. 

Q. Do mistakes — errors — belong' to man? 

A. They are natural in his growth, but do not 
really belong to him as a part of his being; for he is 



THE NATURE OF EVIL. 45 

the perfect image and likeness of God, — Perfection 
Itself, — and imperfection does not belong to Perfection. 

Q. Why are these false images which personalities 
hold concerning themselves, powerless? 

A. Because God is the One and only Power — Om- 
nipotence. 

Q, Why have they no life? 

A. Because God is Omnipresent Life, and in this 
Life there is no change, decay, or death. 

Q. Why have they no intelligence? 

A. Because God is the One and only Mind, and as 
such It is All Righteousness; no error there. 

Q. Why have they no substance? 

A. Because God — Spirit — is the only Substance, 
and It is changeless, pure, and eternal. 

Q. Where, then, in all this vast universe of exist- 
ence, are sin, sickness, sorrow, pain, and death? 

A. Only in the imagination of a degree of living 
soul, up and out of which it will surely grow in its self- 
development, or the process of the knowing. How- 
ever, until all ignorance is outgrown, or overcome, 
mankind will more or less be liable to these beliefs of 
errors; liable to sin, sickness, and dissolution until he 
has learned to master them; for complete mastery — do- 
minion over all things — is man's God-derived birth- 
right, and each individual Tnust, soon or late, come into 
his divine inheritance. Meanwhile, these are bitter 
lessons in life over which many tears will fall; but in 
the light and realization of the Truth of man's Being, 
they will seem like a child crying for its broken toys. 
The scarecrows, though powerless and harmless, are 



46 BETWEEN THE LINES. 

there for a purpose, and serve their legiiimate purpose 
well. 

Q. What is the mother- fear of all fears? 

A, The conscious or unconscious belief in and fear 
of death — that fear Paul refers to as having held men 
in bondage all their lives, and is the last, probably the 
strongest, belief to overcome. Some wit has said, 
^^ There is nothing sure but death and taxes;" divine 
Truth, however, teaches and proves there is nothing 
surer than eternal life and freedom from all taxation. 

Q. What is death? 

A. Change of body. The soul, wearied with its 
burden of corruptible flesh which has served its time 
and purpose, drops it for a new body and a season of 
rest. The living soul lives on; nothing can destroy 
it or cause it to cease to be, one moment; for it is 
Spirit — God — manifesting, the soul of Soul, and is as 
eternal and indestructible as Principle Itself. 

He who is supposed to have died has not passed 
through any sense of death to his own consciousness. 
If he could speak so that one on this side could hear 
him, he would doubtless say, *'I am just as much 
alive as I ever was, and with you as before my disap- 
pearance. Nothing but a veil of sense hides me from 
you; you are not hidden from me." 

The belief in death is all on this visible, material, 
objective side of existence. The one who has passed 
over knows he has not died at all. Living soul never 
dies, nor is it ever unclothed or without a body. But 
the body it has after passing onward, though just as 
material in quality as the one he has dropped, is of 



THE NATURE OF EVIL. 47 

far finer texture, so to speak; its elements are not so 
gross or dense, and that is why they are not visible to 
one who has not outgrown the sense of gross matter. 
Death is only a disappearance from this side of this 
plane of existence. If the dear ones at the time of 
their departure only knew how to take their garment 
of flesh with them, — dissolve the old dress immedi- 
ately, — much of the sting and terror of death would 
be abated. But as it is, at this present, finite sense of 
limited being, it is not so done, and thus it is hard to 
realize that our dear ones have only gone to another 
country — not far away — to rest for a few years, or 
many, as the case may be. 

Q. Does a man need to die? 

A. Not if he knows the secret of truly living. It 
is man's divine prerogative to dissolve these material 
organisms if he understands the chemistry of divine 
Spirit; for matter is soluble, and can again be precip- 
itated or made objective by man's power to think. 

In the chemistry of Spirit, Mind is the one and only 
Substance; Man is the chemist; thinking is the appa- 
ratus; the universe is the general laboratory, man's 
organism the particular, while the visible objects 
therein are the precipitations, or what is called the 
material. Thus matter is a material that can be dis- 
solved and re-formed. Man can be ** clothed upon" 
if he knows how, and with a body such as he chooses. 
Jesus demonstrated' this fact when he put off and on 
his visible body to suit his convenience, appearing 
and disappearing at will. 

There is nothing wrong about matter itself, but the 






48 BETWEEN THE LINES. 

sense that living soul in its childhood entertains about 
it is where all the trouble lies. Living soul says mat- 
ter has life, substance, intelligence, and sensation, 
while it is only outline or shape acUd upon. Man does 
not see with his eyes, hear with his ears, but sees 
through his eyes, hears through his ears, etc. 

Living soul also says that matter limits it, which is 
untrue; its own undeveloped sense or knowing is its 
only limitation; liberated from this through knowl- 
edge, it can see, hear, feel, and know into infinity. 

Q. Why, then, does a man die? 

A. Mainly because he believes he tnust die. He 
says, ''It is appointed unto man once to die," — a race 
belief to which he pays tribute unquestioning, and 
passes on accordingly. Very true, it is appointed 
unto everyone once to die; but that death is the death 
to ignorance which Paul died daily and which is al- 
ways a gain; for ignorance — limitation — is man's 
greatest foe, and death must ensue in its wake. This 
sense once destroyed, all other conquests will be com- 
paratively easy, and over such a conqueror the second 
death has no power. Thus we have three modes of 
death: first, the dissolution of soul from body; second, 
the death of ignorance; and third (the second death 
so called), the disintegration of the astral or invisible 
body which everyone has back of his natural body, 
and which must be disintegrated that the celestial 
body may be resurrected. 

Q, What seems to be the greatest hindrance to 
man's spiritual advancement? 

A, His wrong conception of God. He does not 



THE NATURE OF EVIL. 49 

perceive God to be what It truly is, — Changeless Prin- 
ciple, Omniscience, Omnipotence, and Omnipresence; 
the One Life, Love, Truth, Intelligence, Being, Con- 
sciousness, — and therefore believes in another power 
than God, — in the power of evil or Satan. He has an 
indefinite idea of two lives, one spiritual and one ma- 
terial; he believes in two loves, the human and the 
divine; he believes there is reality in truth and false- 
hood; he believes there are millions of beings instead 
of one; and half the time he does not stop and think 
long enough to realize what he really does believe any- 
way, but lets some one else do his thinking for him 
(in a sense). 

Of the infinite multiplicity and variety of man's 
talents, capacities, and powers, as the expression of 
the One Mind, for only one is he answerable;, and that 
one is how he uses, abuses, or neglects his power to 
think. If this is left to the keeping of another than 
his own spiritual Ego, all the ills which Jesus pro- 
nounced upon the wicked and slothful servant will be 
his portion; moreover he is apt to lapse into idolatry, 
unconsciously, notwithstanding the fact that he would 
not be an idol worshiper under any consideration. 

Q, What is idolatry? 

A. Having another god before the One God. 
Recognizing a power apart from God. Ascribing au- 
thority to that which has none; believing, for instance, 
that air, water, food, evil, sickness, and dissolution are 
invested with a power to harm, destroy, or change 
man. Man is what he is by virtue of his Origin — 
Cause; and nothing — no sense of evil nor even a state- 



'm 



50 BETWEEN THE LINES. 

ment of Truth — can change him one iota from what 
he is in reality; all they can do for him is to retard 
his spiritual progress, or help to develop his self-con- 
sciousness, awakening in him the knowledge of what 
Tie is in his real and true Being. God and man are 
now, always were, and ever will be One; the Image and 
Likeness are the two halves in the One Mind, the One 
Being, the One God; but man has to learn that this is 
the truth about himself, and to this end he is in- 
structed. 



h' 



CHAPTER VI. 

PRACTICAL APPLICATION. 

Ye shall know the Truth and the Truth shall make you free. — 
John 8:32. 

And He sent them to preach the Kingdom of God and to heal 
the sick. — Luke 9:2. 

In order to make an intelligent application of divine 
Truth for healing and teaching, it is well to be in- 
formed as to whom it must be applied and for what 
purpose. 

Given an absolute, unalterable Principle with an 
undeviating rule, there must be an essential and direct 
use for the same in order to prove their efficacy and 
power — the truth contained in them. 

Because teaching and healing are to be accom- 
plished by means of this Principle and rule, there cer- 
tainly must be something or some one to be instructed 
and made zvhole consciously . 

In the foregoing chapters it has been stated that 
God is Perfection Itself, therefore It needs no instruc- 
tion. Spiritual Man, the perfect Image of God, needs 
no teaching nor healing, yet here is something to be 
taught and healed. 

Q, What, then, is it that requires educating and to 
be made whole? 

A. It is the living soul, which now in its present 
degree of ^^/^consciousness is only a part or fraction 
of its complete Self. If living soul was self-consciously 



^ 



52 BETWEEN THE LINES. 



what it is consciously, if it was now fully perfected 
instead of only potentially so, there would be no neces- 
sity for teaching or healing. But such is not the 
case. 

Let it be remembered that Man, the spiritual Ego, 
is more than potential in himself, because he has now 
all tliat God is and does; but all that this God-Man 
has and does is potential in living soul, and living soul 
is the nature of God and Man manifesting. For illus- 
tration: The oak full grown is more than the acorn, 
yet all that the oak has and contains is potential in 
the acorn which it has produced. The acorn belongs 
to the oak, is begotten of it, sustained by it, yet the 
same life principle, with all its possibilities, which is 
back of and expressed in the oak, is back of and 
grafted in the acorn also (''All my springs are in thee, 
O God!"), and must be brought forth or manifested. 

The ''Image of God," in whom are the dual ele- 
ments, — male and female, the rational and intuitional, 
— is the Father and Mother of living soul, but God is 
its Cause and Creator. A human child, referring to 
its parents, will say, "so-and-so are my father and 
mother; nevertheless, I am a child of God." In like 
manner, the living soul old enough in knowledge to 
speak of its origin may truly say, "The Image of God 
is my heavenly Father (and Mother), but God created 
me and causes me to exist; therefore God is my Life, 
Substance, Intelligence, Health, Strength, etc." 

Thus there is a child whom it is necessary to teach, 
enlighten; some one to be instructed and made whole y 
or j^i^^conscious. To be conscious is to be perfect; to 



Us**' ' 



PRACTICAL APPLICATION. 53 

be i'^^conscious is to h^ perfected. **And the third day 
I shall h^ perfected!' — Luke 13:32. 

Q. Of what does the teaching consist? 

A. Of awakening the intuitional faculty; of actuat- 
ing the perception; of opening the understanding; 
stimulating the desires and aspirations to holiness; 
establishing a correct method of thinking; training 
the soul how to use its power of imagination cor- 
rectly, and preparing the ''way" to realization of per- 
fected, whole, changeless, harmonious, eternal self- 
conscious existence. 

Q. Of what does the healing consist? 

A, The teaching and healing are one. To be truly 
healed is to attain to that degree of understanding and 
realization of the divine Truth of Man's being where 
that which is untrue or contrary to the Truth cannot 
enter into his mentality — the outgrowth of the soul 
from personal ignorance to divine know^ledge; for it 
is the soul, because of its not knowing, which is sick, 
and not the physical organism. Every lesson is a 
treatment, and every treatment a lesson. As the 
teaching is perceived, accepted, and voluntarily put 
into constant practice, the healing is simultaneous. 
The curing is the sign given one by another. 

It is said that every new truth perceived and held 
mentally produces a regenerative action in every atom 
of the physical system — the mirror upon which heal- 
ing is made visible, or, as some explain it, the barom- 
eter which indicates the mental status. 

Q. To whom, then, are the teaching and healing 
directly applied? 



54 BETWEEN THE LINES. 

A. To personality, or living soul. Call to remem- 
brance, it has been stated that it takes the humsin per- 
son and living soul to make personality. 

Q. Is living soul distinct from person? 

A. It is. 

Q. What is the visible part of personality? 

A, The human figure — organism. 

Q. What is the invisible part? 

A, The living soul, which is the thinking, acting, 
seeing, hearing, feeling, doing being, whose instrument 
through which to do and be is the visible human fig- 
ure. [Note this direct and inseparable connection: 
God-Mind (the Unit); Its image and likeness (the 
number), and person (the figure).] 

Q. Is living soul a growing being? 

A. It is. 

Q, Why is it so? 

A, Because of the nature of Infinity, its Cause. 
As the Effect of that Cause it will be forever develop- 
ing in knowledge. The 5^//" of Man's consciousness is 
the manifestation of God-Mind, which is Infinite; and 
if the Cause is such, so also must be the Effect. De- 
velopment is growth. 

Q. What is the nature of the development or 
growth of living soul? 

A. It is expansion^ not an adding to. The infant 
newly born has the same organs exactly as when 
grown to the full stature of a man; there are no more 
parts added to the man, simply an expansion of every 
department, and a manifestation of what those parts 
can do. Living soul expands till it is as self-con- 



fh 



PRACTICAL APPLICATION. 55 

sciously omnipotent, omnipresent, and omniscient as it 
is consciously; the expansion being a process in self- 
development from knowing a little to gaining and 
using- all the knowledge contained in Infinite Mind. 

Q, In what state or degree of growth is living soul 
now? 

A. In the infancy of its perfect, spiritual, divine 
Manhood; but as an infant it is so ignorant as to be 
called ** totally depraved" by those on its own plane 
of development. However, it can and must be edu- 
cated either by experience or revelation into larger 
growth or higher knowledge. 

Q. At this stage of its growth, of what is it par- 
ticularly ignorant? 

A, Of the truth about itself; it knows nothing 
about itself save that what it sees of itself is an object 
in a world of objects of which it knows nothing. 

Q, What must it be taught? 

A. The Truth of its being; the supremacy of Mind, 
the One Substance; the nonentity of evil; the un- 
reality of disease; the betrayal of the personal senses; 
the immortality of man; what its powers, capacities, 
and possibilities are; whence it came, whither it must 
go, and how to get there. 

Q. What further lessons must it be taught? 

A. It must be taught that it is not a material 
object — a physical organism (body), but a spiritual 
being created and made in the image and likeness of 
Spirit — God — and is therefore of spiritual substance; 
that bones, nerves, flesh, and muscles have no sensa- 
tion because they have no consciousness, no intelli- 



^mi 



56 BETWEEN THE LINES, 

gence, and only that which can fki7tk can feel. This 
physical instrument, however, in every part and depart- 
ment of its construction, as well as every organ and 
function, corresponds to or represents something in 
the nature of the spiritual being — living soul. But the 
organism is only the figure through which living soul 
expresses itself, and over which it has by divine birth- 
right absolute dominion. 

It must also be instructed that its nature is divine, 
not human, and therefore it is not subject to the false 
sense of selfishness, nor error in any of its various 
aspects, such as lust, avarice, covetousness, malice, 
revenge, anger, injustice, pride, dishonesty, hypocrisy, 
self-righteousness, condemnation, etc., but that each 
and every one of these error claims, with their multi- 
tudinous companions, will soon or late externalize in 
various diseases, aches, pains, accidents, sorrow, pov- 
erty, decay, and dissolution, if held in the imagination 
for any length of time. Living soul must be taught 
of its oneness with God, its Cause and Creator, also 
of its inseparability from other fellow beings, yet that 
it is perfectly independent of them. 

A man is answerable only for his own ignorance 
and mistakes, although he is often affected, not know- 
ing how to protect himself, by the ignorance and mis- 
deeds of others^ and others in turn by his. Because 
of the mental atmosphere being one, and continually 
charged with floating beliefs of error, a man has a dou- 
ble work to do in keeping his own mental domain 
clean and protecting himself against others. 

In the days of Nehemiah, recorded in the Old Tes- 



PRACTICAL APPLICATION. 57 

tament, when the walls of the holy city were being 
rebuilt, the builders worked with the sword in one 
hand — for protection — and the trowel in the other — 
to do their work. Thus living soul must be taught 
the brotherhood of humanity, how to protect itself 
and not injure others. 

It must also be instructed that all mankind, bond 
or free, black or white, young or old, rich or poor, 
learned or illiterate, high or low, are equally endowed 
(howbeit not yet equally developed); and that every 
conceivable talent, gift, or deed now manifested by any 
individual is universal, impersonal, and belongs to 
everyone's inheritance of All Knowledge; also that 
every desirable object in the world belongs to every 
individual; all are equally apportioned. Every moral 
characteristic so much admired, such as genius, valor, 
fidelity, chastity, justice, preseverance, determination, 
courage, as well as every other moral and spiritual 
attainment, belongs individually to all; that God- 
Principle — is no respecter of personalities, but that 
each soul shall work out the same problems in the one 
book of life, over and over again until the correct an- 
swers are obtained. 

How truly, then, said Buddha, *'Shun no man's 
garment; it may be upon your shoulders tomorrow." 
And Paul: ''Wherein thou judgest another thou condem- 
nest thyself." Any error or lack recognized in another, 
is very sure evidence that the same problem has yet 
to be solved, and the lack observed and condemned is 
ever a measure being meted out to oneself. 

Living soul must be educated to a knowledge of 



58 BETWEEN THE LINES. 

the fact that a man is not born to die, but that he will 
drop his garment of flesh again and again, until he 
learns the secret of eternal life, which secret is within 
his own consciousness. It must be taught that a high, 
spiritual grade of thinking will produce a higher, 
purer body; that through right thinking it puts off 
the mortal here and now, and puts on the immortal; 
puts off the corruptible and puts on the incorruptible, 
thereby building its spiritual, eternal body, little by 
little resurrecting it from the dust and ashes of ma- 
teriality. 

Living soul must be instructed that there is neither 
heaven nor hell as locations, but that they are states 
of consciousness of its own making; that the only 
Satan there is, is ignorance, and it is personal to every 
living soul until overcome by knowledge; that God^ — 
Principle — neither rewards nor punishes, but that every 
act of a man's life, as well as his every thought, is 
adjusted by the inexorable law of the sowing and the 
reaping, or cause and effect. It must also be taught 
that it can and shall know the Truth, and that this 
knowledge shall make it free ; free from everything 
opposite to the good; free from sin, sorrow, sickness, 
poverty, weakness, delusion, ignorance, fear, doubt, 
and death. It is the delusion of ignorance which 
breeds doubt; from doubt arise fears; from fears, 
sickness, weakness, suffering of all kinds, which so 
wearies the soul that it drops its garment and flies 
away hoping for a season of rest. 

Q, How is living soul to expand its self-conscious- 
ness? 



PRACTICAL APPLICATION. 5g 

A, Having perceived the Truth, to recognize and 
adopt it at once; putting it into immediate and faith- 
ful practice. 

Q. Through what power is this possible? 

A, Through the power to think, 

Q. Can living soul be taught mentally or silently 
as well as audibly? 

A. It can. The healing is mostly done in this 
manner — speaking the Truth silently, just as if one 
were talking aloud; and it matters not greatly where 
one begins or ends so long as he has a true, clear 
perception of what he is saying, and expresses it as 
clearly and truly. There is no space to thought, no 
limitations nor hindrances. Thought can leap from 
one star to another, as quickly as from one person to 
another seated in the same room. Thus an absent 
treatment is fully as effective as a present one. 

However, to speak the Truth silently to any soul in 
particular, it is necessary to call it by name, in order 
to gain its attention, drawing it apart from the sea of 
mentality in which it is floating. A man's living soul 
consciousness will hear and respond as surely as it is 
called. This invisible, silent self in its infancy has no 
power of resistance; it must listen whether it wants to 
or otherwise; hence the advantage of silent teaching or 
healing, which here or hereafter will bear the same re- 
sult as audible work, but against which, meanwhile, 
the soul cannot protest, nor the human sense dispute, 
as it would in all likelihood if it were addressed audi- 
bly. 

How frequently one talks to himself and to others 



60 BETWEEN THE LINES. 

silently, without any direct purpose in view. Follow 
this simple, natural habit if you wish to give a treat- 
ment to yourself or another, closing your eyes, and ears 
also, as far as possible, to all surrounding sights and 
sounds, that you may be the better able to concentrate 
your attention upon what you are saying to yourself 
or patient; for the more intently you can concentrate, 
the quicker and better the result. It is well to sit in 
this mental attitude for a few moments until personal 
sense subsides and the divine self is in the ascend- 
ency; then begin by calling the patient by name, and 
proceed just as if you were teaching him the Truth, in 
an easy, quiet, firm, yet earnest manner. 

Some practitioners hold that it is better first to 
deny the false claims of error held in the patient's 
imagination concerning himself, in order to empty his 
mental vessel, as it were, before proceeding to replen- 
ish it with Truth. Jesus Christ, the great divine healer 
of this planet, and of whose method of healing this is 
believed to be a reproduction, indorses this manner 
when He says: *' First pull up the tares, bind them into 
bundles and cast them into the fire (of the Truth which 
consumes all error); then gather the wheat into my 
barns." So it may be advisable to begin your silent 
talk, or treatment as it is called, with denials first. 

To do good work in this science of divine Truth 
one must conquer his own fears in order to be able 
to disarm those of his patient. Sense of fear, then, 
is the first denial to make. The patient has nothing 
to fear, because there is nothing to be afraid of, since 
God is Omnipotent and Omnipresent Good — the One 



^^11 



.\ ;. 



PRACTICAL APPLICATION. 6l 

reality of all Beings. He is literally enfolded in the 
embrace, so to speak, of divine Love; and what can 
touch or harm him there? Moreover, in his real, true 
being he has no fear, because his very nature, con- 
sciousness, and being is permeated with this same 
Love which casts out all fear. Always treat the patient 
much for love, — impersonal Love, however, — as noth- 
ing so cleanses and purifies the blood — supposed to be 
the life of the organism — as pure love. It regulates 
the circulation, tones up the blood, and gives to it the 
quality of iron. One loving thought or unselfish ac- 
tion originating in love will do more for a sick soul 
than any medical remedy known to the profession; for 
there is but One Substance and its nature is Love. 
This infuses living soul and its organism, but living 
soul needs to know and feel that this is so, just as a 
grieved child needs to be assured of its parents' love. 
To silently reassure the patient of the presence and 
power of this One, changeless Love will soon come to 
him self-consciously, and tranquillity will be the result. 
Remember that all fear, sickness, and disease is in 
consciousness and not the corporeal organism. Note 
how quickly fear will pale the cheek and make the 
body tremble; yet nothing has touched the body. 
Fear, consciously or unconsciously, produces all in- 
flammations and fevers; increases or decreases the 
secretions; affects the breathing, the bowels, and the 
action of the heart, even as anger, malice, envy, jeal- 
ousy, etc., poison the blood; and there is no antidote 
equal to pure love, which, once knowing yourself, can 
be transmitted to your patient through silent thought. 



62 BETWEEN THE LINES. 

Therefore, after warming him through and through 
with all the truth of divine Love you are conscious of, 
proceed to handle his belief of disease. (If after the 
fourth, fifth, or sixth treatment — when the case is se- 
vere or chronic — the patient will seem to be worse, it 
is a good indication rather than otherwise. It proves 
that the Truth is doing its work, as Truth introduced 
into the consciousness disturbs for a time every atom 
of the organism. At such a time treat particularly 
against fear, and for love only; the action of Truth is 
painless and harms not.) To proceed: 

Call the disease by name — rheumatism, cancer, or 
whatever may be the ill fancy or image one is holding 
in his mentality, and deal with it scientifically. Show 
him the unreality of dis-ease, no matter by what name 
it is called. E^xplain to your patient that it is only a 
morbid fancy, a veritable scarecrow conjured up out 
of the darkness of ignorance, and that it has no power 
at all, because it has no cause, no creator, no life, sub- 
stance, nor intelligence, and therefore has no existence 
save in his imagination, from which he can expel it. 
God is the One and only Creator, Cause, Life, Sub- 
stance, and Intelligence, and Its creations and effects 
are like unto It. God is at-one only with Its own, and 
disease does not belong to God; but all that does be- 
long to God is eternal, spiritual, perfect, changeless, 
and living soul with all that belongs to it is from God. 

Never lose sight of the fact that you are teaching 
living soul the Truth of its being, and disease is not a 
part of the Truth nor of living soul; it is only a per- 
sonal or human sense, an unreality, an actual noth- 



PRACTICAL APPLICATION. 63 

ing, which living soul can dismiss from its conscious- 
ness because of its Godlike power of dominion, as the 
Image of God. God is All in All, and there is no sense 
of sin, sickness, sorrow, pain, nor death (all of which 
are diseases) in either of these two **Alls," one of 
which is Cause and the other Effect. Tell living soul 
that it is not subject to its own false sense of itself nor 
of those of the race, nor can they dominate it; but that 
it has absolute power over them to cast them out of its 
mentality because they do not belong there. Living 
soul is changeless, perfect, spiritual, harmonious, and 
eternal. This argument brings the consciousness into 
harmonious thinking, and the organism will soon mani- 
fest the same. 

This wonderful, complex physical instrument, or 
piece of mechanism, which medical men inform us is 
composed of eighty per cent, fluids and certain portions 
of mineral and vegetable matter, is only the servant of 
living soul, and will serve it faithfully and well if liv- 
ing soul will, by right thinking, control it judiciously. 
Every invisible organ and function of this instrument 
is as subservient to living soul as its hands and feet, 
which are ever ready to do its bidding. Do not blame 
the organism for any diseased or discordant condition 
it may reflect, for the difficulty lies with the soul and 
not the body; it is the innocent that suffers with the 
guilty, so to speak. Jesus, than whom no greater 
teacher and healer ever lived, said plainly: ''The flesh 
profiteth nothing;" and St. Paul, a teacher called of 
God, teaches: ''Make no provision for the flesh.'' Both 
of these great teachers knew that the trouble lies with 



64 BETWEEN THE LINES. 

the sin-sick soul, and when that is healed the organ- 
ism, quickly responding, manifests the same. If the 
complaint is believed to be inherited, tell the patient 
silently that no one has ever inherited any disease, for 
matter being only shape — figure — having no life, sub- 
stance, nor intelligence, therefore no knowledge nor 
power, it cannot transmit anything. All the sense of 
heredity there is, is but a belief and fear of it, which can 
be dispelled with the intelligent arguments of Truth. 

Having thus disposed of the discordant condition 
in the mentality, proceed to lay before the patient the 
truth of his nature; for all that God is and all that the 
Image of God has is living soul's, by right of its one- 
ness with God — its Cause and Creator. Thus living 
soul can no more be sinful, sick, ignorant, and dying 
than God Itself, who is its very substance and life. 
Call to remembrance that living soul is both the Image 
and Likeness of God; the Image being the **I,"the 
conscious Being, and the Likeness, that which says *'I," 
is the j^/^-consciousness of the Image; and as such 
living soul is one with God, inseparably and indissolu- 
bly, and therefore all that it is and has must be Godlike. 
Thus its nature is divine, unselfish, pure, righteous, 
perfect, and holy; its consciousness and real body are 
spiritual, changeless, and harmonious; its life is an 
eternal principle that can no more be destroyed than 
God Itself — the One Principle of all principles; its 
intelligence, wisdom, understanding, perception, and 
pure intellect are as unlimited and infinite as God — 
Mind — Spirit — is Infinity, and in its entire being it is 
as perfect as God is Perfection. Therefore it is true 



^•7';'= - 



PRACTICAL APPLICATION. 65 

that' living soul cannot be and is not sinful, but holy, 
for God is its Righteousness; not diseased, but every 
whit whole, because God is its health and wholeness; 
not weak, but having inexhaustible strength, for God 
is its strength; not fearful and doubting, but ever fear- 
less and trustful, because God is its courage and faith; 
not ignorant and foolish, but intelligent and wise, for 
God is its intelligence, wisdom, and perfect judgment. 
It is not limited and powerless, but omnipresent and 
omnipotent, because God is the Omnipresence, Opinip- 
otence, and Omniscience of its real, true Being. 

No matter what the appearance may be to the con- 
trary, whether living soul knows or does not know the 
truth about itself, whether the world recognizes it or 
no, this is the absolute Truth of a man's being, and as 
truly now established, fixed, and changeless as the 
simple yet exact, unalterable truth that two and two 
equal four. 

God, the One Infinite Mind, eternally and cease- 
lessly operates in and through the One Man, — the 
God-created and only-begotten Son, — to manifest It- 
self in all Its fullness and glory. What an inheritance! 
What a birthright for man! 

Q, How can living soul become more self-con- 
scious, or gain the heritage which is its destiny? 

A. By conscious cooperation with God — Mind. 
Having perceived the Principle and rule, adopt and 
live them. Remember, it is living soul, and soul is God 
manifest, or the living God, This is what is to be 
brought forth through recognition and application; by 
the power to think being used rightly, or thinking 



66 BETWEEN THE LINES. 

only the thoughts of Infinite Mind, — the food upon 
which living soul grows and reaches maturity, — -self- 
conscious oneness with its Cause — God — after which? 
Let him who can foretell the futurity of the omnipo- 
tent, omniscient, and omnipresent One say. 

Q. Where lies the difficulty when a treatment does 
not seem to accomplish the desired effect? 

A. Never with the Principle, Truth is never at fault. 
It may be a lack of perception and understanding of 
the Truth on the part of the practitioner, but it is 
never the fault of the Principle, rightly understood 
and applied. 

Q, Why do some patients respond more quickly 
to a treatment than others? 

A. Sometimes it depends upon the condition of 
the mental soil into which the seed is dropped. Jesus, 
with whose spoken word there could be no lack of 
knowledge nor sincerity, said ''that some seed fall by 
the wayside, some where there was not much earth," 
etc. Some souls, because of being in different degrees 
of development, need much fertilizing (with experi- 
ence) before they will bring forth much of a harvest. 
But no word of Truth is ever wasted. If it does not 
at once show forth, soon or late it will be manifested, 
for, rightly spoken, it contains the very God-Substance, 
and its nature, which nothing can frustrate, is evolution. 

Q. Why does not a treatment result instantane- 
ously? 

A, Because living soul consciousness has depth; in 
its completeness and fullness it is omnipresent, and 
that which is received into it does not come immedi- 



PRACTICAL APPLICATION. 6^ 

ately to the surface. Moreover, the first man Adam, 
who is the first degree of living soul, fell into a deep 
sleep out of which it has not yet been awakened, and 
will not be until the Spirit of Truth moves upon the 
face of the waters of his soul by experience, and dis- 
turbs his as yet unbroken slumber. But in every in- 
stance if the healer has the full realization of the 
Truth of man's being, and the soul is ready for it, there 
can be instantaneous healing. Who, however, among 
all the Truth seekers today, is a full-grown Christ? 

Q. How should this divine Truth be used for a child? 

A. Just as for an adult. Back of it is exactly the 
same living soul consciousness, or mentality, more 
open, possibly, and ready to grasp the Truth about 
itself than maturer personalities. It is well, also, to 
treat the parents or those having the care of the child, 
as its mentality is more or less influenced by those 
surrounding it. 

One great power of this Truth lies in its silent 
working influence. No one who has an understanding 
of it, be it ever so little, need wait to be called upon 
to teach or heal. The fields are white with harvest, 
and the earnest laborers are few. 

Visible and invisible multitudes are groping con- 
sciously or unconsciously in the darkness of ignorance 
for one glimmering ray of divine Light, be it ever so 
feeble, to pierce the dense walls of materiality, skep- 
ticism, infidelity, agnosticism, indifference, selfishness, 
and all unrighteousness. No one need wait to be 
asked to preach this gospel; none need hesitate for an 
opportunity to spread the Truth, for it lies waiting at 



"W^ 



68 BETWEEN THE LINES. 

everyone's door. Every thought one thinks can be 
surcharged with a divine teaching and healing po- 
tency. Every morning and evening, lade the wings 
of silent thought with your deepest realization of this 
grand, soul-redeeming, body-saving Truth: 

There is no reality in matter, for Spirit is the One 
and only Omnipresent Substance. 

There is no reality in sin or evil, for God is Omni- 
present and Omnipotent Good. 

There is no reality in sickness and disease, for God 
is Omnipresent Health and Wholeness. 

There is no reality in want and poverty, for God is 
Omnipresent Supply and Abundance. 

There is no reality in sorrow and trouble, for God 
is Omnipresent Joy and Peace. 

There is no reality in ignorance and death, for God 
is Omnipresent Light and Life. God as All in All is 
the One Mind; the One Life, Love, and Truth; the 
One changeless Substance; the One Intelligence, Be- 
ing, Consciousness, Harmony, and Good;^ and there 
is but One Man, the God-created and Only-begotten 
Son, and every individual living soul is that Son, 
because he is the Image and Likeness of God; Amen! 

Q, Wherein lies the working power, or divine heal- 
ing force of this wonderful Truth? 

A, Not in the individual who uses the power, but 
in the Word of Truth — the thought of Infinite Mind 
spoken by the user. Even Jesus said, ''And the word 
which ye hear is not mine, but the Father's who sent 
me." — John 14:24. 



VA^-- 



CHAPTER VII. 

THE WORD. 

No word from God is void of power. — Luke 1 137. 
Whatsoever a man soweth, that shall he also reap. — Gal. 6:7, 

Words! are they or are they not of any impor- 
tance? Indeed, they are of such vast importance that 
eternity will weigh and measure them. Jesus said to 
his listeners (and all the worlds are our listeners as 
well as his), ''Now are ye clean through the words 
which I have spoken unto you; they are Spirit (Sub- 
stance) and they are Life!' Evidently Jesus knew the 
power and significance of words. 

Q. Why did Jesus, the Christ, know? 

A, Because he was the Image and Likeness of 
God, the perfected Son, the All-Knowing One. There- 
fore he knew that his words were the very essence of 
the *'God said," and thus filled with God-energy and 
God-purpose. 

Q, What is the God-purpose? 

A, The evolution of Mind — God — through ex- 
pression to manifestation. 

Q. What is the God-energy? 

A, The activity of Mind fulfilling Its purpose. 

Q, And what is the result? 

A. The Word made flesh. 

Q, What is said concerning the Word in the Scrip- 
tures? 

A, ''The word was with God. It was in the Begin- 
ning — Mind." "The word was God," revealed. It is 



70 BETWEEN THE LINES. 

the product of Thought (which is the activity of Infi- 
nite Mind) formed or fixed, and thus is a direct se- 
quence of the law of evolution of Mind from invisibil- 
ity to visibility. 

Mind, Thought, and Word are an everlasting trin- 
ity. Thus the value of a word can be easily under- 
stood. *' The spoken word fulfills His law." It is the 
filling full, to its utmost capacity, the law of Mind; 
the establishing of the thought; the visibility of the 
'* God said." 

Mankind would be overwhelmed with astonish- 
ment, could the power of the spoken word be fully 
realized at the moment, for a man's consciousness or 
mentality is like a filter; whatever he holds in it or 
allows to pass through it leaves a sediment; if good, 
of health, life, and happiness; if error, of sickness, sor- 
row, and death. 

In Genesis, first chapter, we read that the seed is in 
itself and produces after its kind, a law which we 
know obtains throughout all nature. Jesus also taught, 
**Now the seed is the word;'' and if the seed is the 
word, the word must be the seed. We all know the 
nature of a seed. 

Divine Truth teaches that Mind, the primal cause 
of a word, is the One and only Creator. First, Mind, 
then the action of Mind — the divine energy — thought; 
afterwards the fixedness or form of the thought — the 
word. Do we, then, perceive that thoughts are things? 
If so, we know something of the value of a word. 
Once spoken, even in silent meditation, it is beyond 
recall; and unless one knows the law by which it may 



THE WORD. 71 

be uprooted before it bears fruit, woe or blessing will 
as surely follow as that a rose bears a rose, and a 
thistle a thistle; for the word is wedded to the thought 
and is its inseparable companion. 

Every word is of equal power with thought, and, 
like it, will reproduce: life for life, and death for 
death; health, peace, and plenty, or sickness, trouble, 
and want. Man, the invisible Universe, and all that it 
contains, was produced by God said. ''He spake, and 
it was done." Recently one was heard to say: '*If I 
were God, and had a world and people to bring into 
existence, I would have created them perfect and left 
out all the pain, sorrow, and trouble." She was an- 
swered, ''God did create them perfect. His worlds 
and peoples were all created and made good, and very 
good; but it is man's work to re-create — manifest, or 
bring them forth to visibility — and how is he doing 
it?" She saw her mistake, and earnestly replied: 
"From this time forth I will do ?ny zvork rightly. I 
will cooperate with God, the Creator, and make my 
own world and all others, so far as I can, as perfect to 
me as they are in reality." 

Now, speaking the word is the implanting of the 
seed, or the sowing. " For whatsoever a man soweth 
(and a man is continually sowing thoughts and words, 
for he never stops thinking a moment), that shall he 
also reap." Stop a moment and reflect. Are we plant- 
ing the seed of the health-tree, whose leaves are for 
the healing of the nations? or the seed of the tree of 
good things the branches whereof will shake with their 
abundance like the cedars of Lebanon? Are we plant- 



)2 BETWEEN THE LINES. 

ing seeds of beauty and purity which will blossom like 
the rose and the lily, even in the wilderness? or the 
seed of the Tree of Life, which bears the fruits of im- 
mortality and changeless Being? One who knows the 
power and value of words will keep a watch over the 
door of his lips; for he is under the law, and every word 
which proceedeth out of the mouth of God (man is the 
mouth of God, Its thinker and speaker) is from living 
lips, and contains a life-principle or germinating power 
which will produce after its kind. To construct a world 
of health, goodness, love, intelligence, purity, and 
truth for your dear ones to dwell in, is to be watchful 
how you speak to them and what you think and say 
concerning them; for words are living things, and God 
— Mind — is their life and substance, 

Jesus Christ, the greatest teacher known to this 
planet, proved his knowledge by his works, and his 
works by his words, the fruition of which made the 
sick well, the lame walk, the blind see, gave the sor- 
rowing back their lost ones, and so many other good 
works that if they were written in volumes the world 
could not contain them, as the disciple John relates. 

**Take heed to your words,'' said this Master-teacher, 
**for by them are ye condemned ox justified. If one pro- 
nounces upon another it is but ^^^condemnation or 
^^i^justification, for there is but one ?nan, and in obedi- 
ence to the law of the sowing and the reaping — cause 
and effect, action and reaction — back it returns, 
freighted with good or ill. Of Jesus it is said, *' Neither 
was any guile found in his mouth'' — the door through 
which comes the spoken word. 



THE WORD. 73 

By speaking right and true words we rule out or 
put from ourselves and others all sense of sinfulness, 
illness, poverty, grief, and even death. The prophet 
Jeremiah (and he is in all of us) says ''A man's 07ily 
burden is \v\'s> word!' He certainly knew, as men are 
learning to know today, the power and efficacy of a 
word. 

Thus one who speaks the word — the word of God, 
the Truth of Being — for another has no responsibility 
except to keep his own mentality clean and pure that 
the divine Light may shine through; for all the mani- 
festing power is in the Word, 

The value of words cannot be too strongly im- 
pressed upon one, for they are full of power and vital- 
ity, ever producing after their kind. Remember, there 
is far more contagion in words, talking about diseases, 
etc., than in the ailments themselves. One should not 
only cease thinking about the ills of existence, but also 
refrain from talking about them; for speaking the 
words only fixes more firmly the sense of malady and 
makes it seem more actual. Therefore it is wisdom to 
guard well one's words, usually so ready to establish 
conclusions through careless thinking. 

There is yet another full and deep significance to 
**the Word." The ''Word" that was with God in the 
Beginning (God) contains all other words, thoughts, 
and knowledge included in Infinite Mind, for it is The 
Christ — the last, highest, most perfect degree of living 
soul. It is the Image and Likeness of God in One Be- 
ing, and that the All-Knowing One fully manifested in 
the flesh — the perfect personality, Jesus. 



74 BETWEEN THE LINES. 

All along the process from the first Adam to the 
Christ each degree of living soul speaks, and its words 
correspond to the degree of its perception, understand- 
ing, and realization of the Truth of Being — a measure 
of which attends proportionately every stage of growth; 
and although the realization is not the full, complete 
knowledge of the Christ, whose words resulted instan- 
taneously, they are such as to be called marvels even 
in this day, and should be used freely. 

Then speak a word in season everywhere. Does a 
friend enter your home wearied with the care and bur- 
den of the day, as she utters her complaint say to her 
silently, ''God is your strength.'' Is she sorrowful, say 
*'God is your joy which nothing can take from you/' 
Is it pain or ache, say ''God is the divine harmony of 
your being." Is it poverty and want, "God is your 
unfailing supply," etc. The recipient of the Truth- 
word realizes a change, but knows not whence it came, 
and you have helped to heal the multitude. 

There is no department of daily and hourly living 
where this Truth may not be applied silently ; and as 
you speak the helpful word, giving out freely what you 
now perceive to be the Truth of everyone's being, 
knowledge with all that it contains will be given to you 
pressed down and running over. Then be ready with 
an affirmation of good for every error spoken or acted 
in your presence; let not one pass unrebuked by the 
word of Truth. Much instantaneous work is done in 
this daily practice. One can accustom himself to ha- 
bitually greet every stranger, friend, or passer-by with 
the silent salutation, "Everyone is the Image and Like- 



ff' 



THE WORD. 75 

ness of God." To do this will expand one's own di- 
vine nature and increase his realization a hundredfold. 
Every living soul is complete in Christ Jesus, — his real 
and true Being, — and to recognize this for one who 
knows it not, as yet, is a light to lighten the Gentile 
and to awaken Israel to a knowledge of the Truth. 
Henceforth then, like Paul, let us know no man after 
the flesh, — personality, — but see in every individual the 
similitude of God, and (silently) speak the word for 
him; not, however, directing your thoughts to any par- 
ticular individual, — unless requested so to do, — but 
*' In the morning sow thy seed and in the evening with- 
hold not thy hand," and the God of the harvest which 
Paul has planted and ApoUos watered will give an 
abundant increase, till *'the knowledge of the Lord 
shall cover the earth as the waters cover the sea." 



CHAPTER VIII. 

THE TWO GATES. 

Enter ye in by the narrow gate, for wide is the gate and broad 
is the way that leadeth to destruction. — Matt. 7:13. 

Q. What are the two gates? 

A. Heaven and hell. 

Q. Whither do they tend? 

A. To perfect bliss or imperfect misery. 

Q. Where stand these two gates? 

A, At the portals of every man's daily and hourly 
existence. 

Q. Who are the keepers? 

A, The '* senses" — material in their aspect, spirit- 
ual in thsir nature. 

Q. Where are the ''localities" to which these gates 
lead? 

A. They are within the living souls of mankind, 
and are individual; they are the ''fields" wherein is 
the sowing of life's seed and the reaping of life's har- 
vest. 

Q. What are the fields? 

A. They are the kingdoms, or the various degrees 
of Man's consciousness in the process of self-develop- 
ment. 

Q. What are the seeds sown in these fields? 

A. They are wheat and tares, — good thoughts and 
evil imaginations, — and the sower of the seed is never 



THE TWO GATES. 7/ 

weary, never idle, ''Seedtime and harvest shall not 
cease while the earth remaineth." — Gen. 8:22. 

Q. What will be the nature of the reaping? 

A, Exactly as the sowing; wheat for wheat and 
tares for tares; and the reaper, whose office is pre- 
server and destroyer, will gather the harvests impar- 
tially. 

Q. Where and when is the sowing done? 

A. In all places and at all times. 

Q, When and where is the reaping done. 

A, In every place and everywhere; on the seen 
and unseen planes of existence. 

Q. Does not life begin and end here and now? 

A. If by ''here" and "now" is meant omnipresence 
and eternity, yes; but if this plane of existence only, 
no. Can this tiny planet, this segment of life's circle, 
which astronomers tell us is one of the smallest of this 
planetary system, and upon which the span of life is 
of the shortest duration, averaging at best not more 
than three-score years and ten, — can a man's life begin 
and end here? Can that which expresses and mani- 
fests Omniscience, Omnipotence, Omnipresence, Infin- 
ity Itself, be confined to one small planet, when the 
spaceless, boundless heavens are filled with number- 
less planetary systems? 

Q, But must not a man die in order to enter the 
gates of heaven or hell? 

A. Man need not drop his garment of flesh in 
order to do so. These conditions are ever with him; 
he is in "torment" or heaven continually, though he 
may not so name his sensations. "The kingdom of 



78 BETWEEN THE LINES. 

heaven is within you^ and so is also the province of 
hell. 

Q, Then does not God lead him into heaven or 
bar him out? 

A, No; God — Principle — has nothing to do with 
rewards and punishments. These are the direct conse- 
quences of a man's own thinking or doing, living, be- 
ing. If in conformity with Principle, God — heaven; 
if non-conformity, torment — hell. God and Its relation 
to Man is changeless, imperative, and impartial; but a 
man not knowing the truth about God and Its rela- 
tionship fails to recognize the situation; fails to ac- 
knowledge God in all his waysy and thereby gets into 
trouble. 

Q. Does death — dissolution — do nothing for a 
man? 

A. Not directly. Does changing one's garment at 
anytime change one's consciousness? *'As the tree 
falleth so shall it lie." One takes with him the same 
state of consciousness when he passes onward, and 
although he changes his outer apparel for the inner, 
he does not change the condition of the soul; and all 
the good or ill belongs to the soul and not to its gar- 
ment of flesh, therefore remains with it for a time. 
However, the experience called death has taught him 
something, as all our experiences will if we heed them. 
It has proved to him that the disease, accident, or 
whatever the ''call" that summoned him, has not de- 
prived him of any sense of life whatever; he still lives 
on, to suffer or enjoy, as the case may be. Thus the 
conditions of heaven and hell are not confined to any 



THE TWO GATES. 7g 

particular time and locality, but are as universal as a 
man's states of consciousness. 

Q, Is there more than one heaven and one earth? 

A. There are heavens and there are earths. Note 
the plurality: ''Thus the heavens and the earth were 
finished." — Gen. 2:1. "And I saw a new heaven and a 
new earth, for \}i\^ first heaven and th.^ first earth were 
passed away." — Rev. 21:1. Thus you see there are 
heavens and earths, wherein the sowing and the reap- 
ing may go on continually. 

Q, What are the earths? 

A. The earths are the objective states of existence, 
the various incarnations of the several degrees of 
living soul in its unfolding to ^^^knowledge. Much 
of a man's present reaping — his conditions of har- 
mony and good fortune, or misery and ill success — 
may be the result of some sowing in anterior earths. 

Q. Does the same soul reincarnate? 

A. It never does. But another degree of soul be- 
longing to the spiritual Ego incarnates. The Ego 
itself is never in the incarnation, but ever above and 
back of it, sustaining and guarding it. 

Q. Are these several incarnations direct and con- 
tinuous? 

A, They are. On this circular ladder of evolution 
and involution, from the invisible to the visible and 
back again from the visible to the invisible, none can 
skip or jump one rung. Step by step, degree following 
degree, stage on stage, is the process of the soul's 
development, and all along the way are the conditions 



80 BETWEEN THE LINES. . 

of heaven and hell, according to the sowing and the 
reaping. 

Q. What, then, is the ''lake that burneth with fire 
and brimstone"? 

A. Our experiences through which error is con- 
sumed and the soul purified. '' Fire" consumes, and 
''brimstone" cleanses. ''Death and hell are to be cast 
into this lake of fire" (Rev. 20:14), ignorance, torment, 
and damnation — which means limitation only. 

Q, Will not believing on or clinging to some per- 
sonality save a man from Kell and procure for him a 
heavenly condition? 

A. Under no consideration. Each individual works 
out his own salvation, makes his own heaven and hell, 
and will so continue to do until he has tasted of both 
in all its joy and all its bitterness. Thus only can one 
know how to weep with those who weep, and rejoice 
with those who rejoice. One needs have a taste of 
sorrow, of want, of pain, of temptation, of goodness, 
of plenty, of health, of purity, in order that he may 
not withhold nor lavish, justify or condemn, nor be 
self-righteous. 

Then "Let no man say he is tempted of God,*' for 
Principle tempts no man; neither let him say he is 
favored of God, for Principle knows no favoritism. 
But when the soul has expanded until all the heavens 
and the earths are outgrown, there still remains one 
condition — one kingdom, vaster, grander, fairer, ho- 
lier than the heaven of heavens. To some this is 
known by the name "Nirvana"; by others it is called 
the "Bosom of the Eternal" It is that condition, 



THE TWO GATES. 8 1 

where, having overcome all worlds, *'the wicked cease 
from troubling and the weary are at rest." It is that 
state of self-consciousness wherein one is knowingly 
at-one with Infinite Mind — th^ One Eternal Life, the 
One Absolute Truth, the One Changeless Being, the 
One God; and seated upon an everlasting throne, 
Impersonal Love rules supreme. 



CHAPTER IX. 

the*holy'spirit. 

In wkom also after ye believed, ye were sealed with the holy 
Spirit of promise. — Eph. 1:13. 

In the ordinary acceptation of the Trinity there is 
Father, Son, and holy Ghost (Spirit). Corresponding 
to this conception, divine Truth has Creator, Creative 
Power, and Creation: God — Mind — as Creator, the ac- 
tivity of Mind the Creative Power, and their product 
the Creation. God — Mind — is Cause, or Father — the 
Source; the Thought of Mind — Spirit — the creative 
power or divine energy, is the holy Spirit; and the 
Creation is Man — the Image and Likeness of God — 
Mind — Spirit. 

God being Spirit, the nature of Spirit being per- 
petual and eternal activity^ this activity, which is 
Thought, is the spirit of God, or the holy Spirit which 
is forever operating in mankind and the universe. 

Interpreting the New Testament (as well as the 
old) to be individual in its teachings, setting forth the 
**way" or progress of the salvation of every living 
soul, we find there mentioned three degrees of the 
holy Spirit active in men: first, the gift of the holy 
Spirit, — that which may be regarded as the awakening 
of the soul to a perception of the Truth of Being. It 
is when the light first dawns upon one, slowly but 
surely, that he is not what he has been supposing him- 



r-: 



THE HOLY SPIRIT. 83 

self to be — of the earth earthy. It is when a man no 
longer looks upon himself as ''reprobate silver"; a 
''worm of the dust"; a "miserable sinner"; a phys- 
ical, material creature, sensual, erring, ignorant, sick, 
weak, and dying, but catching a glimpse of his real 
and true being — spiritual, changeless, divine, strong, 
and Godlike — he holds this true conception of him- 
self in his mentality even as a man gazes into a mirror, 
and hour by hour, day by day, grows like unto that 
which he beholds. 

This new quality of spiritual thinking faithfully 
adhered to, even as Stephen gazed steadfastly into 
heaven, will open the windows of illumination and 
prepare the way for the descent of the holy Spirit, — the 
second degree, — a fuller comprehension of the Truth 
opening the capacity to understand and demonstrate 
that which is now perceived to be the truth of Be- 
ing. 

Bible readers will recall the fact that before Jesus 
went forth on his ministry of teaching and healing, 
the holy Spirit descended upon him, etc. Following 
this descent the now more fully awakened soul will 
put into practice all its spiritual faculties. All its 
mental energies increase, manifesting in greater wis- 
dom, higher intellect, keener perception, broader rea- 
soning, clearer understanding, and a steadfastness of 
purpose. 

Now the soul begins to speak with new tongues, 
"as the Spirit giveth it utterance." It calls, " Follow 
me!" and there will appear a transfiguration; "Come 
forth!" and there will follow a resurrection; "Arise!" 



'f'^m^ 



84 BETWEEN THE LINES. 

and there will be an ascension; and no word shall be 
without power, till through the visible will be re- 
vealed the invisible, "even unto His eternal power 
and Godhead,'' proclaiming thereby the abiding of the 
holy Spirit — the third degree. "Upon whomsoever 
thou shalt see the Spirit descending and abiding, the 
same is the Son of God!' Then, for him, the work is 
finished; the God-likeness completed; the Father — 
Cause — revealed through the Son — the Effect — by 
degrees; the gift, the descent, and the abiding of the 
holy Spirit — the thought of Infinite Mind; God con- 
sciously touched, centered, fixed eternally in the liv- 
ing soul — the Christ — the Son of God. 

In due season shall every individual being receive 
these benedictions. "To this end was he born and 
for this purpose (cause) came he into the world, to 
bear witness unto the Truth;" and Truth is God. Al- 
though the end or ultimate may seem far distant, the 
fact is none the less real and true; every individual be- 
ing is in the world for the sole purpose of manifesting 
God. Therefore the baptism of the holy Ghost, or 
Spirit, is for all. Over each and everyone, the dove 
with life and healing in its wings is hovering, waiting 
to descend and there abide, seeking its rightful resting 
place — in the souls of men. Everyone shall hear the 
voice above saying, "This is my beloved Son." The 
thought of Infinite Mind continually overshadows the 
ever-living soul, and its tender call, "Awake, my be- 
loved," will eventually be heard by every being in the 
universe. Individual at-one-ment with God, self-con- 
sciously ^ through the operations of the holy Spirit, is 






THE HOLY SPIRIT. 



85 



the changeless Law of every man's being, and *' Christ is 
the end of the Law for Righteousness" (Rom. 10:4), 
and Righteousness is God. Jesus said, *'I came not 
to destroy the Law, but to fulfill," and he did fill it full, 
to the last jot and tittle. 



i-'S.-ft^^r^^f^vj..^^ 



CHAPTER X. 

THE CHRIST. 

For unto us a child is born; unto us a son is given. — Isa. 9 :6. 
And what shall be the sign of thy coming? — Matt. 24:3. 

There is but One Cause and one Effect, One God 
and one Man, and this one Man is the God-created and 
only-begotten Son. This Son is the product of the 
One Mind expressed and manifesting Itself. This Son 
though dual in name — Image and Likeness — is one in 
Being, as the unit with its two halves. Both halves are 
eternal and of equal importance in the Unit, but in the 
*'Day" of manifestation — the seventh or Sabbath day 
— according to the law and order of evolution one half 
succeeds the other half: first the invisible, after which 
the visible; first the Image, and afterwards the Like- 
ness. 

This same law obtains throughout all nature; first 
the within, then the without; and the seed is always 
within itself and produces after its kind. Man — the 
Image — is the seed which contains its own self, and 
must be produced; the Likeness is the manifestation 
of the contents of the Image, which contents are God 
expressed; and the power operating through the Image 
to bring forth the Likeness is God, — the One Mind, — 
and so that which is brought forth has birth in the 
world. Of itself \i is eternal, ''dwelling forever in the 
bosom of the Father,'' but its coming forth is a birth, an 
advent; that of a babe, an infant created of God and 






THE CHRIST. 87 

born of the Image — Man — in whom are the dual ele- 
ments — male and female — *'us." 

This is the Christ child, divine in nature, spiritual 
in being. Godlike in consciousness. It is the Image 
and Likeness of God unified in the Christ, the anointed 
One. 

This divine child is born in Bethlehem, that state 
or degree of self-consciousness which manifests fidelity 
and obedience. When the intuitional nature speaks, 
saying, ''My soul waiteth upon thee, O God!" *'I de- 
light to do tkj/ will/' *'I do always the things that are 
pleasing in thy sight," — then have we entered into 
Bethlehem, where the intuitional faculty, coTisciously 
overshadowed by the Most High, — the omnipotent, 
omniscient, and omnipresent One, — brings forth re- 
sults; and these results are the Christ, or all that God 
is and does manifested through the Christ, God's Image 
and Likeness revealed. 

This Christ child is no isolated being, but peculiar 
to each individual soul. It is the fruit of the seed 
germ even now lying softly in every human breast, 
nourished by pure longings and holy aspirations, yet 
often watered by human tears; but when born and 
grown to maturity, — majesty, righteousness, glory, and 
dominion are its everlasting kingdoms. 

And now what is the nature of this unified Son of 
God and Man? It is spiritual, changeless, divine, har- 
monious, and eternal. It is pure and undefiled, blame- 
less and unblaming. In it is no spirit of condemnation 
of anything or anyone. When grown only to youth it 
will confound the doctors in the temple; will be ques- 



88 BETWEEN THE LINES. 

tioned by the teachers and be able to instruct them. 
It will demonstrate its words by its works^ uplifting the 
erring, healing the sick, and raising the dead from ig- 
norance to knowledge, from darkness into light. 

This divine self will cross every error suggestion 
with a truth thought; if reviled will revile not again, 
but give blessing for cursing. This Son never says ''I 
can't," but **I can do all things through liim that 
strengtheneth me." Neither does it say '*/ do"; but 
^^not /, the Father that dwelleth in me." It begins 
early to subjugate every propensity of the human con- 
sciousness to its divine self, and proves its power by 
obliterating every error sense of sin, sickness, sorrow, 
and deatJi, pictured forth in ignorance through the 
power of sense imagination. It has absolute control 
over its thinking capacity, letting in what it will and 
barring out what are not the thoughts of infinite Mind; 
and having obtained full, complete mastery, it is con- 
scious of its divinely royal nature (which is also recog- 
nized by those who have eyes to see, even while in the 
world) as '' King of kings and Lord of lords." 

This is the Son who is '^anointed to preach good 
tidings," *'to bind up the broken-hearted," *' to pro- 
claim liberty to the captives and the opening of prisons 
to them that are bound"; and all along the **way" it 
will demonstrate its nature by the exercise of its pow- 
ers, for it knows its oneness with the Father and is in 
conscious unity with the eternal I Am, This One can 
truthfully say, ''I have that I have; I do that I do; I 
know that I know; I am that I am," — because *'the 
Father and I *re One." It knows its relation to its 



m 



THE CHRIST. 89 

Cause, which is its destiny, — the foreordained destiny 
of the '' only-begotten son of God." 

This Son, once born, will inevitably grow, wax 
strong, and upon it will rest the glory of God. It is 
this child with whom the race as well as the individual 
is now travailing in birth; for there is travail in the 
birth, since it is he of whom it is said, '* A man of sor- 
rows and acquainted with grief,'' he ** drank the cup that 
was given him to drink," ''he finished the work given 
him to do;" but when born to the race, nation, or individ- 
ual the travail is forgotten for joy that a man — a God- 
man, a Christ, a divine self — is come into the world. 

It is the advent of a child whose name shall be 
called Immanuel — God with us. 

Prior to the birth of this divine Child and for a time 
afterwards, while it is yet so young as only to be cog- 
nized as a conscious struggling effort, the human self — 
the personal man — will rear its head and strive to as- 
sert its supremacy. It will loom up strong and self- 
important, every false sense enlarged, every propensity 
magnified, its human knowledge, condemnations, self- 
sufficiency, and all its lower inclinations intensified, 
clamoring for precedence; but back of all this tumult, 
meek and lowly, loving and compassionate, pure and 
holy, patient, strong, and Godlike, lies the infant 
Christ; and once born, no power can prevent its growth, 
for it is God manifest in the world. 

At first its growth is almost imperceptible; but 
little by little the thinking being will discern a line, as 
it were, of demarcation between the human and divine. 
The human will find its sense of things being denied 



90 BETWEEN THE LINES. 

and contradicted by the divine self's perceptions, and 
as the Christ increases iu stature it will begin to dic- 
tate to and dominate the human, its authority becom- 
ing firmer and stronger, until it will be sensibly recog- 
nized by the human self. As the divine self is listened 
to, heeded, encouraged, and obeyed, even unto death 
(disappearance), it becomes so real as to appear like 
unto another being growing back of you. Here is the 
k?iowing of the Truth, the recognition of the Christ, — 
the time when one can say, *' There is born this day in 
the city of David a Savior, which is Christ the Lord." 
**And his name shall be called Wonderful, Counselor, 
The Everlasting Father, The Prince of Peace, and of 
the increase of his government there shall be no end.'' 
**And the spirit of the Lord shall rest upon him, the 
spirit of wisdom and understanding, the spirit of coun- 
sel and might, the spirit of knowledge and of the fear 
of the Lord, .... and he shall not judge after the 
sight of his eyes, neither reprove after the hearing of 
his ears." As the divine self continues to grow larger 
and larger, — for ''he must increase," — the human will 
grow less and less, — for *'I must decrease," — until the 
human self, crucified, dead, and buried, is no more, for 
the ever-living Christ is wholly come. Therefore, what 
the Christ — the only-begotten Son of God — is, soon 
or late will prove itself, for it is an evidence far greater 
than a conviction, a high ideal, or a faith. 

The Christ is as scientific a fact as it is historical. 
** A little child shall lead them," for its advent is a babe ; 
but its full-grown, perfect stature is God visible, God per- 
sonified. 



CHAPTER XI. 

FRAGMENTS. 

Gather up the fragments, that nothing be lost. — John 6:12. 

Truth — is both Impersonal and personal. ''What 
is Truth?" is an individual question, and must be indi- 
vidually answered. 

Omnipresence. — It is impossible for any thinking 
being ever to be absent from the Almighty for one 
instant. So near is the Supreme God to men, that 
their very power to think is the attestation of Its Pres- 
ence. Truly in God one lives, moves, and has his 
being, and, in reality^ cannot get nearer to God than he 
already is. 

Impersonal Love. — The One undeviating, change- 
less, eternal emotion that knows no thine nor mine. 
Is one happy in the love of child, wife, or any person- 
ality? Is there bliss in being loved? Multiply these 
joys millions on millions of times, and then, even then 
one cannot estimate the rapture of Impersonal Love. 
Is there any loss in not loving your own less, but lov- 
ing others more? 

Intelligence. — All knowledge. Wisdom, how to 
use it. 

Aspiration. — The bright and morning star pointing 
to fulfillment; the proclamation of the coming event. 

Intuition.^ A spiritual faculty; the inseparable con- 
nection between God and men; the channel through 



:^-^-/'^y^ 



^ 



92 BETWEEN THE LINES. 

which true knowledge is revealed and divine impres- 
sions received. It is the first leaf of the tree of Life 
manifest to the world. 

Reason. — A spiritual sense belonging to the intel- 
lectual domain. It is the balance which weighs and 
measures before wisdom is ready to decide. 

The Mammon of Unrighteousness. — The multitudi- 
nous objects in the material realm which a man may 
use (make friends of), but not abuse, nor let them 
abuse him — become their servants. 

Duty. — That which comes to a man to do, in order 
to prove to himself that he can do it. 

Nature. — Generic Man, the Image of God, whose 
outer garment is the wonderful, visible universe in all 
its beauty and variety. 

Worship. — Recognition of the Holy, and adoption 
of the same. 

Christ. — The One ray of pure, translucent, unfail- 
ing Light back of the prism. 

Resurrection. — Coming into newness of life. There 
is more than one betrayal, crucifixion, burial, resurrec- 
tion, and ascension between the first Adam and the 
second Adam. 

Sleep. — The playtime of the soul. A time when 
the soul, divested of its ''overcoat" of flesh, wanders at 
will, having the freedom of the "everywhere." A type 
of the longer seasons of rest given to living soul on its 
upward way. 






FRAGMENTS. 93 

Time. — Man's division of Eternity. The hours, 
days, months, decades, and cycles are the fractions in 
the eternal Day. 

Experience. — The ripening season between the 
blossom and the fruit; the hard, bitter bud, following 
the beautiful, fragrant blossom on its way to lucious 
perfection. 

Trials. — Tests of the soul's strength in the hour of 
battle. 

Prayer. — The religion of the soul; its search light 
after Truth; its ceaseless longing for its own divinity. 

Science and Religion. — Two sides of One Law, — 
its visible and invisible; the demonstration of what the 
sovX feels and knows. 

Forgiveness. — Turning away from error. There is 
a still higher, diviner impulse than forgiveness; i.e.^ to 
see nothing to be forgiven. '' I find no fault in this 
man." ''Neither do I condemn thee." 

The Natural. — The one Book of life, between the 
covers of which one may read his own history through- 
out all tijne. 

The Kingdom of God. — A self-conscious knowl- 
edge of Mind as Omnipotence, Omniscience, and Om- 
nipresence. 

Angels. — Messengers of ''Our Father" (the Lord 
God of hosts), who love the living souls of men and 
who bring to them their daily food, — the bread of 
heaven and the water of Life, — for which they hunger 
and thirst. 



-^'':Jyp^ 



94 BETWEEN THE LINES. 

Heavens. — The subjective planes of living souFs 
existence; homes for ''the survival of the fittest." 

Creation. — Creation is. It becomes existent to 
man as he becomes conscious of it. Formation is often 
mistaken for creation. 

Pardon. — God — Principle — does not pardon a 
man, because he does not sin against God. Man sins 
or does violence to his own divine nature, crucifies the 
Christ within himself; and a man, therefore, must par- 
don his own transgressions by discontinuing them. 

Fear. — The many-eyed foe of a man's own house- 
hold; the effect of not knowing and recognizing the 
Omnipresence of the All Good. 

Faith. — A degree of knowledge following upon 
spiritual perception, understanding, and realization. 
Faith says: *'I know!'' 

Belief.— Acceptance consequent upon conviction; 
Faith's younger sister. Belief says: *'I hope so!" 

The fall of Man. — An experience which arouses 
him to the fact that he knows a little, and gives him 
an appetite to know more. 

The Tree of Life. — Generic Man is the root oi the 
tree; the tree is Man's life ; good and evil the fruit it 
bears — the thoughts he thinks and the words he 
speaks. It is said of the tree in the midst of the gar- 
den — the Christ — that its leaves are for the healing of 
the nations. The nations are in every individual. 

Truly Rich. — They who dwell in Kings' (con- 



m 



m' 



FRAGMENTS. 95 

querors') houses, fare sumptuously every day upon 
heavenly manna, wear the divinely royal purple robe, 
and whose fine linen is the righteous acts of the saints. 

The Sacrament. — Self-conscious communion with 
the Father — our own spiritual Ego — through the 
power of the holy Spirit — the thought of Infinite 
Mind. Having the real, symbols are superfluous. 

The Storehouse of God. — There is nothing either 
lost or wasted in the economy of Omnipresent Mind. 

The Judgment Day. — The seventh Day — when a 
man, seated upon the throne of his own consciousness, 
with the scepter of Truth in his right hand, judges 
every desire, aspiration, impulse, and motive of his 
own soul; separating every true thought from every 
evil imagination; choosing the good and refusing the 
evil. Everyone is his own judge and will become 
inexorable. 

Spiritual Marriage. — The perfect blending of the 
male and female elements in one Being. The con- 
scious unity of the same in every individual. Follow- 
ing the union of this bride and groom is the Immacu- 
late conception — the Christ child. 

The freedom of the Sons of God. — The outgrowing, 
or overcoming, of all sense of limitation; to be con- 
sciously conscious of being omnipotent, omniscient, and 
omnipresent. 

Salvation. — The question ''What is Truth?" indi- 
vidually answered through demonstration. 






96 BETWEEN THE LINES. 

Terms used synonymously in Divine Science. — 
First and Only Cause, Deity, Principle, Mind, Spirit, 
Soul, Intelligence, Wisdom, Life, Love, Truth, Light, 
Law, 'Good, Perfection, Consciousness, Being, Sub- 
stance, Creator, Source, I Am, Divinity, Infinity, Om- 
niscience, Omnipotence, Omnipresence, God. 

The One Effect including all lesser effects. — Man, 
Image, Expression, Spiritual Ego, Thinking Being, 
the Substantial, the living God, the heavenly Father, 
the all-wise One, the Father almighty, the Lord God, 
Ideal Man, Divine Man, Individuality. 

Manifestation. — The Likeness, the spiritual, the 
changeless, the eternal, the self-conscious being, living 
soul, the divine self, the real, the Christ. 

Personality.— Human person or figure, the mate- 
rial, the unsubstantial, the powerless, sensationless, 
non-intelligent, lifeless, the appearance, representa- 
tion, the actual. 

Health. — Wholeness, oneness, harmony, heaven. 

Mentality. — Consciousness, thinking, imagination. 

Evil. — Satan, devil, adversary, ignorance, darkness, 
limitation, hell. 






CHAPTER XII. 

DAILY ASPIRATIONS FOR LIVING SOUL. 
Give us this day our daily bread. — Matt. 6:ii. 

Infinite Mind, create Thou every desire and aspira- 
tion of my soul this day. 

My soul waiteth upon Thee, O God. 

Father in heaven, feed thou the living soul with 
thoughts of the Infinite Mind, that the '^Lord's Christ" 
may grow, wax strong, increase in wisdom and knowl- 
edge, and be filled with the holy Spirit. 

The Lord is the health of my countenance (all of 
that which is visible). 

My soul foUoweth hard after Thee, O God; deliver 
me from all sense of fear, doubt, care, and anxiety. 

Lord, keep thou my eyes from beholding evil; let 
me recognize only the good, the pure, the true, the 
beautiful — the Godlike realities of being in every 
individual. 

Father, thou knowest what things I have need of 
before I ask; thou art my Shepherd; I shall not want 
anything. 

The Lord God Almighty overshadows every indi- 
vidual being. 

The peace of God is within my soul. 

I am now complete in Christ Jesus, and am there- 
fore free from the law of sin and death. 

Every individual being is the One created and only- 
begotten Son of God, 



■i^-'^^'m^ 



98 BETWEEN THE LINES. 

I am not a material, physical being, but in my real 
and true nature I am spiritual in consciousness and 
body, because I am the Image of God, and God is 
Spirit. Neither am I sinful, sick, suffering, and dying, 
but divine, righteous, well, and immortal, because I 
am the Image of God, and God is Righteousness, 
Wholeness, Peace, and Life. I am not weak, limited, 
and ignorant, but strong, limitless, wise, and knowing, 
because I am the Image of God, and God is Strength, 
Wisdom, and Infinite Intelligence. God katk already 
given all things unto the Son,— which Son I am, be- 
cause I am Its Image and Likeness, — therefore I rec- 
ognize God as my only Substance; God my Cause, 
Creator, Source, in whom I live, move, and have my 
being; God my only Intelligence, Wisdom, Righteous- 
ness, and Strength. I recognize the Power of Omnip- 
otent Good only; the Presence of Omniscient Love 
only; the Substance of Omnipresent Life only. God 
is All in All. God is. 

Love never faileth. 

Truth heals all wounds and leaves no scars. 



CHAPTER XIII. 

THE BIBLE. 
Search the Scriptures. — John 5: 39. 

Of all the books handed down from generation to 
generation, none has stood so prominently before the 
world as the Bible. Revered by some, worshiped by 
others, unjustly and unrighteously condemned, ridi- 
culed, and despised, traduced, misinterpreted, per- 
verted, denied, and misrepresented, yet still it stands, 
its true meaning untouched by time, tradition, or re- 
vision; not a sentiment altered, not a promise broken, 
not a precept lessened, not a prophecy unfulfilled — 
in its degree; its every truth sacred. And why? 

Because the Bible is a scientific book and as sys- 
tematically arranged as any mathematical work that 
has ever been compiled. 

The Bible as a scientific book has its principle, 
which is as changeless, undeviating, exact, and eternal 
as the unit. It has also its rules, which are as em- 
phatic, correct, and undeniable as that five times five 
are twenty-five. 

The principle and rules of the Bible rightly per- 
ceived, understood, and intelligently applied, prove its 
teachings to be simple, pure, and unvarying; without 
contradiction, misstatement, or inconsistency from its 
alpha to its omega. 

The Bible is an inspired book, and it requires 
inspiration to interpret inspiration. It is a spiritual 



rvm 



100 BETWEEN THE LINES. 

book, and it requires the spiritual to discern the spirit- 
ual. It is a holy book, and it takes the holy to dis- 
cover the Holy. Every word in the Bible is a revela- 
tion to the one whose understanding is sufficiently 
open to comprehend it. 

Note, that in the arrangement of this sacred vol- 
ume of instruction to mankind, the book of Revelation 
does not occur until its close. When the teachings 
of the Old Testament are understood and those of 
the New Testament recognized, accepted, and actual- 
ized, the revelation follows. Well might the Psalmist 
cry, **Open thou mine eyes (perception), that I may 
behold wondrous things out of thy law," which law is 
presented in this book of Life, for it teaches and re- 
veals the Truth about God; the Truth of the nature of 
man and the universe, visible and invisible; also the 
true relations these sustain to each other. The Bible 
is an open book, but it needs opened eyes to read it. 

The Bible is individual. It is the record of every- 
one's existence, from the day he came forth out of the 
Heart of the Eternal until his return thither, having 
learned meanwhile whence he came, what he is, and 
whither he will return. 

It has been stated that Man is a composite being, 
although his nature is one. Thus every part of man, 
every type and prototype of him, is portrayed in the 
Bible and in the regular order in which it belongs. 
Every prominent character is a type-man representing 
a degree in man, and as there are degrees within de- 
grees (wheels within wheels), every individual charac- 
ter in the book has its significance regarding man, and 



]v^^^^ ■■^''Vi ' rTr/" ^ •-> v:/^?;< '•• . 



THE BIBLE. lOI 

its legitimate place in the whole. Every tree, bird, 
animal, stone, plain, hill, valley, stream, city, and 
country represents something in man, as a part of 
himself or his existence. 

One mighty hunter after the Truth about the Bible 
— a ''Nimrod'' — tells us that there are four distinct in- 
terpretations of the Scriptures, viz.: first, historical — a 
history used for illustrative purposes; second, allegor- 
ical — veiling a deeper significance; third, spiritual — 
the true applicable interpretation; and fourth, cabalistic 
or mystical — written in a manner to invite a more 
thorough investigation in order to arrive at its central 
life — the kernel. 

These various interpretations will be viewed by in- 
dividuals according to the stage of their soul's growth. 
In the Adam degree it will be regarded as historical; 
in the Jesus Christ — between whom and Adam there 
are many other degrees — it will be the mystical. It 
was after the final resurrection that Jesus expounded 
the Scriptures to his disciples. 

The Bible is rightly called the ''Book of Life," for 
the Old Testament is one vast life problem to which 
the New Testament is the key and correct solution. 
This same vast problem is filled with lesser ones, and if 
seen through, a correspondence to every event, every 
experience, national as well as individual, may be de- 
ciphered. 

Probably no misinterpretation of the teachings of 
this sacred, spiritual volume has so blindfolded the 
eyes of mankind and determined its rejection as its 
(seemingly) carnal aspect. However, spiritually dis- 



:*V'Y^yr^c^lW^^ 



102 BETWEEN THE LINES. 

cerned and interpreted there is not an allusion to car- 
nality in the entire book, from Genesis to Revelation. 
*'To the pure all things are pure/' 

Solomon, king in the region of a man's conscious- 
ness known as wisdom and understanding, has received 
much censure for his hundreds of wives and concu- 
bines; but see in these, as the products of his wisdom 
and understanding, his hundreds of wise sayings, pre- 
cepts and proverbs, and one can forgive his indulgence 
and aspire to emulate. Scriptural polygamy is a divine 
institution ordained of God (one's intuitional faculty, 
once awake to action, is always drawing to itself sub- 
stance from the One Mind and producing therefrom); 
but a carnal view of the same has made this spiritual 
ordinance personal, corruptible, mortal, and the mortal 
must die (disappear) for the divine, immortal, to ap- 
pear. 

The Bible is a portrayal or outpicturing of every- 
one's living soul in its various degrees of growth or 
evolution, its expansion from knowing a little about it- 
self and God, to knowing all. In this portrayal can be 
found every longing, every desire of the soul, with its^ 
gratification or disappointment and the consequences; 
every aspiration and its consequent realization; every 
experience and condition as a cause and an effect, and 
every law of its being with its perfect fulfillment. 

The contents of the Bible make it indeed a mar- 
velous book, with its wheels within wheels, degrees 
within degrees, laws within laws, problems within 
problems, and all belonging to and included in the 
Unit Man as the expression and manifestation of the 



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THE BIBLE. IO3 

Unit God. It also gives in every instance an antidote 
for all ills, a remedial potency for ignorance and all 
error, and places the retributive power where it be- 
longs — with the inexorable law of cause and effect; for 
instance, the declaration that *'If a man shed blood, 
by man also shall his blood be shed," is a statement of 
absolute Law, — the law of the sowing and the reaping; 
but it does not follow in any sense that one man is 
licensed to murder another, as personality interprets it 
at the present day. The reaping is sure to follow the 
sowing, but the harvest should be left to the care and 
keeping of the law, and not usurped by man and exer- 
cised over his brother man. A man is his brother's 
keeper, not condemner, nor his executioner. 

Waiting recognition for everyone are the grand, 
true, changeless statements of Truth hidden beneath 
the surface — the letter — of this scientifically compiled 
volume, the significajice of which is perceptible and 
provable today, yesterday, and tomorrow. That which 
is true at one period of the world's history is equally 
true at another. Neither time, circumstances, nor con- 
ditions can alter Truth, for Truth is God — Law — 
Changeless Principle; and every word of God is Its 
voice speaking to the living soul which alone can hear 
and obey. This is the *' still small voice" which can 
be literally heard by the listening soul. 

Take then the holy, spiritual teachings of the Bible, 
and apply them to your own individuality. Revere its 
laws, obey its commandments, keep its statutes, love 
its precepts, live its principle. Examine its precious 
stones with spiritual penetration and see their priceless 



./■'< 



104 BETWEEN THE LINES. 

value; break open its rocks and dig out of them their 
hidden honey; treasure its sacred promises: there is in 
them balm for every wound; heed its precepts and 
they will guide you into havens of rest and peace; 
harken unto its teachings and you shall hear the voice 
of the Lord and see God face to face. 

Search the Scriptures, for in them can be found the 
secret of eternal Life. // is there, 

jjx ^_ •^_ »!/ O/ «^ 

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** Now unto the King eternal, immortal, invisible, 
the only wise God, be honor and glory forever and ever. 
Amen." — I Tim. 1:17. 



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